Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and consecration of a Kālacakra maṇḍala. The text functions as a prescriptive liturgy, directing the practitioner through the physical and metaphysical preparation of a sacred space. It begins with the purification of the ground—including the removal of obstacles and the propitiation of local deities—and proceeds to the precise geometric and material requirements for drawing the maṇḍala and establishing its boundaries. The work commits the reader to a rigorous synthesis of physical action and mental visualization, where material elements such as specific woods, colored threads, and incense are inextricably linked to deity yoga and mantra recitation. By detailing the roles of the master and disciples, the specific mudrās for treading the site, and the configuration of ritual implements like the fire hearth and ladle, the text transforms a physical location into a cosmic palace, facilitating the transition from conventional reality to the ultimate bliss of the yogin.
Provenance
About this text
A ritual guide for the maṇḍala of the Glorious Kālacakra, the Śrīkālacakramaṇḍalopāyikāvidhi originates from the Indian tradition and is attributed to the author Sādhuputra Śrīdharananda. The work entered the Tibetan corpus through the efforts of the translators Vāgīśvaragupta and sgra bsgyur gyi lo tsa ba dge slong chos rab. It is preserved in the Tengyur, volume པ, where it spans 77 pages and is situated within the Non-dual Tantra collection of the classical Tibetan period. The text enacts the physical and metaphysical preparation of sacred space, directing the practitioner to purify the ground with cow dung and propitiate local field-protectors such as nāgas and yakṣas. It further prescribes the drawing of the maṇḍala of all activities, detailing the placement of pacifying, enriching, dividing, expelling, magnetizing, summoning, paralyzing, and stupefying elements across the cardinal and ordinal directions. A scholar or serious reader consults this work today to understand the precise technical requirements for establishing the Kālacakra maṇḍala, from the initial deity yoga and offerings to the specific geometric configuration of the site.
Sanskrit title
Śrīkālacakramaṇḍalopāyikāvidhi
Indian author
Sādhuputra Śrīdharananda
Tibetan translators
Vāgīśvaragupta, sgra bsgyur gyi lo tsa ba dge slong chos rab
Cite thisAnuvāda, “A Maṇḍala Ritual of the Glorious Kālacakra” (Toh 1359), machine draft, 2026.https://naxiai.com/tibetan/works/toh1359
Summary & commentary
Significance
The work is significant for its detailed preservation of the material culture and ritual precision required for Kālacakra practice. It illustrates the intersection of tantric cosmology and physical architecture, providing a primary source for understanding how Indo-Tibetan practitioners operationalized the concept of the maṇḍala as a living environment.
Structure
Passages
Section
Description
1-12
Site Preparation and Purification
Instructions for cleaning the ground, propitiating the Earth Goddess, removing obstacles, and performing the ritual treading of the site.
20-49
Boundary and Material Consecration
Details on the use of consecrated threads, the drawing of maṇḍala lines, and the application of scented water and mantras to the exterior.
58-87
Initiation and Ritual Entry
Procedures for the candidate's purification, entry into the maṇḍala, and the relationship between the Karma-vajra and the guru.
96-109
Ritual Implements and Offerings
Specifications for offering mantras, the consecration of trees, the construction of the fire hearth, and the composition of various incenses.
110-112
Final Establishment and Deity Visualization
The final placement of stakes, the visualization of Kālacakra's various forms (pacifying, enriching), and the list of standard offerings.
Themes
Materiality and Sacred Space (3-12, 20, 105-108)
Deity Yoga and Visualization (4, 58, 104, 111)
Ritual Purification and Obstacle Removal (7-9, 39, 49)
Mantra and Mudrā (10, 12, 20, 96)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Glorious Kālacakra·
In the language of India: Śrī-kālacakra-maṇḍalopāyikā-vidhiḥ. In the language of Tibet: Dpal dus kyi 'khor lo'i dkyil 'khor gyi cho ga zhes bya ba (The Ritual of the Maṇḍala of the Glorious Kālacakra). Homage to the glorious Kālacakra!
To the one who, through the thorough knowledge of existence and non-existence, utterly destroys the fears of saṃsāra; to the pervasive lord, the glorious Kālacakra, whose nature is method and insight, who acts for the benefit of others—to him I prostrate. For the sake of sentient beings, I shall explain the ritual of his maṇḍala according to the tantra, which accomplishes the desired aims both for oneself and for others.
Here, seeing that the masses of sentient beings who travel by way of the unreal are afflicted by suffering because the eye of their intellect is obscured by the darkness of beginningless ignorance, a monk, a novice, or a householder who possesses supreme compassion and has attained clairvoyance—or a vajra master who, though lacking clairvoyance, possesses compassion and so forth—should first abide in the training of the one-day vows (upoṣadha) and so on, and then, through the path that enters the city of nirvāṇa, guide them according to their respective levels of capacity by means of empowerment in the maṇḍala and so forth.
Furthermore, after the noble disciples have made their requests, and after preliminary offerings such as the torma and worship have been performed on an auspicious day, the site of the maṇḍala should be thoroughly examined. This should be done in a location such as a city that is in the northeast...
In the north are pacifying and enriching. In the east and the southeast are dividing and expelling. In the southwest and the south are magnetizing and summoning. In the west and the northwest are paralyzing and stupefying. In the center of the city and so forth, one should draw the maṇḍala of all activities. Furthermore, the ground should be taken as one that is slightly elevated in the center and slopes slightly toward the east and north. Regarding that, there are four types of divisions: the colors, smells, and tastes are to be known through the divisions of the brahmin, kṣatriya, vaiśya, and śūdra families. For pacifying and enriching, it is white. For magnetizing and summoning, it is red. For paralyzing and stupefying, it is yellow. For killing and expelling, it is black. For all activities, it is green, arising from the purity of all tastes, all smells, and the space element.
In that place, having dug a pit, one should quickly fill that very pit. If it becomes full, know that the ground itself is auspicious. Again, having dug that pit to the depth of one span, fill it with water and walk a hundred paces away. Upon returning, look at it; if it remains full, the ground is auspicious. If it is low, it is not desired as auspicious and should be abandoned. If the water itself makes a sound, one should understand that there is danger from nāgas and so forth. This is the examination of the ground.
In that way, the ācārya should understand the characteristics of the ground. During the middle or last month of spring, or on the fifth or tenth day of other months, at a time free from malevolent planets and the like, in the forenoon—
Having smeared an area of about four cubits with cow dung, one should sit facing east in the center of the portion of ground designated as the maṇḍala. Abiding in the deity yoga, one should make offerings of flowers and so forth to the local field-protectors dwelling there, and then say three times:
"O gods, nāgas, yakṣas, rākṣasas, or others who dwell here, I request this ground. Please grant it for the sake of the maṇḍala."
Having spoken thus, one should perform the purification and other rites according to the ritual to be described. Then, one should offer the torma with the name of the village or one's own name and this mantra:
OṂ ĀḤ HŪṂ AMUKASYA SAPARIVĀRĀYA IDAṂ BALIṂ GANDHAṂ PUṢPAṂ DHŪPAṂ DĪPAṂ AKṢATAṂ DAṂ MĀHE SAPARIVĀRĀḤ ŚĪGHRAM ĀGACCHANTU JAḤ HŪṂ BAṂ HOḤ IDAṂ BALIṂ GṚHṆANTU KHĀDANTU PĪVANTU SAPARIVĀRĀḤ SARVASATTVĀNĀṂ ŚĀNTIṂ PUṢṬIṂ RAKṢĀVĀRAṆAGUPTIṂ KARONTU IDAṂ STHĀNAṂ TYAKTVĀ ANYATRA VĀHYE MAṆḌALABHŪMYĀṂ TIṢṬHANTU HŪṂ HŪṂ PHAṬ VAJRADHARA ĀJÑĀPAYATI SVĀHĀ.
This is the ritual for the departure of the field-protectors. Then, having meditated on the protection wheel according to the ritual taught in the sādhana, and having performed the burning, expelling, and striking of the vighnas, one should emanate a host of wrathful deities to guard the ten directions and then invite the Earth Goddess. The sequence for that is as follows: at one's own heart and also upon the ground, on a lotus and a moon, from the complete transformation of the syllable LĀṂ comes a yellow wheel.
Through the complete transformation of that, visualize the Earth Goddess (Pṛthivīdevī), with three faces and six arms. In her right hands, she holds a wheel, a staff, and a vajra; in her left hands, she holds a conch, an iron chain, and a bell. She is clad in yellow garments and adorned with jewels. With light rays from the seed syllable at her heart, invite her in the form previously described by the mantra jaḥ hūṃ baṃ hoḥ. Then, having unified the commitment being (samayasattva) and the wisdom being (jñānasattva), offer the water for the feet, which includes water, flowers, incense, and so forth, with this verse:
"When the Lord of Gods and the hosts of Māras were conquered by the Victorious One, you, O Goddess, became the witness. In order to accept this supreme offering and prostration from me, O Goddess, please likewise accept this water for the feet."
Having praised her with this, make the request: "Just as the Victorious One conquered the hosts of Māras who possess supreme power for the sake of awakening, so too shall I destroy the forces of Māra for the sake of the empowerment of the disciples." Then, make the offering with this mantra:
oṃ lāṃ āḥ hūṃ vasudhārī sarvabuddhajñānani sarvasattvopakāriṇi vajrasattva ājñāpayati śīghram āgaccha āgaccha idam gandham puṣpam dhūpam dīpam naivedyam phala akṣatam dadāmi tāvatvam me gṛhṇa gṛhṇa maṇḍalārtham mama sthānam dadā sarvasattvānām śānti puṣṭi kṛtvā subhacittena idam sthānam tyaktvā aparasthānam gaccha gaccha svāhā.
This is the ritual for requesting the Earth Goddess to depart. Then, one should visualize the Buddhas and Bodhisattvas pervading the ten directions and the expanse of space. Having offered water for the feet and so forth, and having made offerings of flowers and the like, one should make this fervent supplication to them:
"Buddhas and Bodhisattvas free from negativity who dwell in all directions, together with your consorts—those endowed with supreme compassion, please protect me for the sake of conferring empowerment into the maṇḍala."
Then, one should summon the obstructors, misleading spirits, and others with the vajra hook; bind them with the vajra noose; and strike those who are hostile from above with the vajra stake, which is the form of a spear from the navel downward of the Wrathful King. The mantra for this is as follows:
OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ | VAJRA KĪLA KĀYA VĀK CITTA JÑĀNA ADHIPATE ṢAṬ MUKHA ṢAṬ BHUJA ṢAṬ SARVA TSARANA SARVA VIGHNĀṂ VINĀYAKĀDĪN DUṢṬĀNĀṂ | KĀYA VĀK CITTA JÑĀNA KĪLAYA KĪLAYA HŪṂ HŪṂ PHAṬ PHAṬ.
Then, the mantra of the vajra hammer is:
OṂ LLĪ VAJRA MUNGARA MĀRĀDĪNĀṂ ŚIRASI KAṆṬHE HṚDAYE NAVABHYO GUHYĀNTE VAJRA KĪLAKAṂ ĀKOṬAYA ĀKOṬAYA KṢAṂ KṢĀṂ KṢIṂ KṢĪṂ KṢṜIṂ KṢṜĀṂ KṢUṂ KṢŪṂ KṢLṜIṂ KṢLṜĀṂ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ.
Reciting this, one should smear [the stake] with red sandalwood and wrap it with thread of five colors.
In the upper direction, bind [the site] with flowers and consecrated white mustard seeds. Then, using stakes made of khadira wood, twelve finger-widths in length and four finger-widths in thickness, one should drive them into the ground in the ten directions. From these, emanate and place the ten wrathful deities together with their respective weapons. This is the ritual for piercing the obstructors with stakes in order to protect the ground.
Then, having visualized that the obstructors are thus eliminated, one should examine the direction of the bhujaṅga (the subterranean serpent). On the ground where the maṇḍala is to be constructed, prepare a square platform. In the center of that very ground, one must understand the characteristics of the bhujaṅga as it lies down and so forth, and then purify the ground. Furthermore, according to the divisions of the sun’s movement, during the three-month periods starting from the first month of autumn and so on, the bhujaṅga lies with its head toward the east, south, west, and north respectively, and faces toward the south and so forth; this is because it is said that the bhujaṅga lies in the center of that ground.
Having understood this, the practitioner, together with an assistant in the northern direction, should hold the cord with vajra fists. Standing in the southeast and northwest, they should walk clockwise through the east, south, north, and west directions, stretching the lines. Furthermore, while circling in that manner, the ground should be excavated. One should avoid a distance of one cubit from the bhujaṅga's navel—that is, from its belly—or avoid the exact level of the navel. If stones remain in that very ground, they will be destroyed by wind. If there are bones, it will cause pain. If there are shards of pottery, it will cause muteness.
With husks and charcoal, one will suffer from fever or death. With hair, grass, ash, small sticks, and so forth, minor obstacles will arise. For that reason, these must be discarded. If, however, precious gems, conch shells, or crystals are found, it will be extremely auspicious.
If a site possessing the previously described characteristics cannot be found, one should dig until water or stone is reached and discard those [impurities]. Filling it with other earth is for the sake of the scent and taste, according to the specific ritual action and the specific type of earth: white earth should be filled with sandalwood water mixed with astringent and bitter substances; red earth with lotus water and the three hot spices; yellow earth with the urine of donkeys, horses, and humans, and molasses; black earth with rotten meat, salt, and sour substances.
Then, for white earth in a pacifying rite, crystal should be placed in the heart of the site; for enriching, a conch shell; for subduing fever, a pearl; for red earth in a magnetizing rite, bezoar; for summoning, vermilion; for paralyzing poison, realgar; for yellow earth in a ritual of piercing with a kīla, a sheep's horn; for paralyzing, orpiment; for deluding, a snake; for black earth in a rite of killing, human bone; for expelling, a crow's feather; and for green earth, the five precious gems should be inserted.
Then, the maṇḍala site should be prepared with a height of one and a half cubits, level on all sides and slightly sloping toward the northeast, resembling the back of a tortoise. Furthermore, it is said: "All defects of taste without exception..."
If one is unable to expel [the obstructors], one should press down with the hands and recite the mantra itself; that is explained as the great purification. Regarding palaces, stone foundations, wilderness, roads, temples, and so forth, or riverbanks and places previously purified: even those not [previously] cleansed are pure. Thus it is said. Nevertheless, the expulsion of obstructors here through the yoga of Vajravega is as follows: one strikes with white mustard seeds, water, and ashes while reciting the seven-syllable mantra; and starting from the east, one anoints the ground with the five [substances] and measures it out.
The purification is as follows: reciting "Oṃ bhūḥ khaṃ," one should make it into space. Then, with "Hūṃ lāṃ hūṃ," one visualizes it as a vajra ground. Reciting the mantras: "Oṃ medinī vajrībhava vajrabandha hūṃ," "Oṃ hana hana vajrakrodha hūṃ phaṭ," and "Oṃ āḥ hūṃ śodhaya śodhaya rakṣa rakṣa hūṃ hūṃ phaṭ," one places the palms on the ground and consecrates it.
Then, one mentally invites the Earth Goddess who previously departed to another location, and having made offerings such as the torma and water for the feet, one recites "Oṃ āḥ hūṃ ho haṃ kṣaḥ" and performs the lotus-hand gesture, visualizing her dissolving into that very spot. Then, by reciting the sixteen-line mantra and ascertaining the three realms as being of one taste in emptiness, one should cultivate the firm conviction that the ground is of the nature of complete purity; this is the unsurpassed purification.
Then, one should beautifully adorn the entire site of the maṇḍala with various flower garlands together with bells, various garments, and canopies.
This is the ritual for the three specific methods of purifying the ground. Then, sitting in the center of the site of the maṇḍala adorned with flowers, and holding a vajra and a vajra-bell, one should destroy the vighnas by means of the protective wheel and so forth, while possessing the yoga of the maṇḍala to be drawn.
Holding an incense burner and generating the tongue as a vajra from the syllable HŪṂ, one recites:
"O Buddhas residing in all directions, please attend to me! I, [Name] Vajra, desire to draw the maṇḍala here. I request the Buddhas and others to come; please bestow the supreme siddhis."
Having thus supplicated the perfect Buddhas and others, the four or three disciples situated in the four directions such as the east, or the ācārya himself, holding the vajra and bell, should proceed to each respective location in the sequence of the yogas of Amoghasiddhi and the others, and say:
"O Great Being, supreme among all beings, stainless through natural purity, Samantabhadra, supreme of mind, please explain the sublime maṇḍala!
Free from the nature of all Tathāgatas, the abode of all Tathāgatas, the supreme selflessness of all dharmas, please explain the sublime maṇḍala!
Supreme source of the peace of all dharmas, the conduct of utterly pure wisdom, Samantabhadra, supreme of speech, please explain the sublime maṇḍala!
Complete in all characteristics, yet utterly devoid of characteristics, Samantabhadra, supreme of body, please explain the sublime maṇḍala!"
One should perform the sequence of the four verses beginning with the request for the self to be granted permission, and so forth. Then, having preceded this with the emanation of the maṇḍala-cakra and so on, one should meditate on the maṇḍala. Binding the two vajra-fists, with the index fingers extended and their tips joined, point them downward and place them upon the crown of the head. Reciting "HŪṂ VAJRA UTTIṢṬHA," lift [the maṇḍala] into the sky.
Releasing the cross-legged posture and standing, face the east and remain poised. Joining the palms at the crown of the head, prostrate to the Tathāgatas. Seeing that sentient beings have fallen into the darkness of ignorance and are under the influence of Māra, in order to destroy those Māras, one instantaneously assumes the form of Vajravega, complete with a frowning brow and bared fangs. In the right eye, from the syllable MA, arises a sun; in the left, from the syllable ṬA, arises a moon; and in the pupils, from the syllable HŪṂ, arises a vajra gaze like the fire at the end of an eon. Looking toward all beings in every direction with this gaze, generate the divine pride:
"I am the glorious Vajradhara;
I am Vajravega himself.
I am the great king of Buddhas;
I am the powerful Vajra.
I am the king of the lords of yoga;
I am the one who displays the Vajra-mudrā."
Then, meditating on a blazing vajra at the soles of the feet, perform the lotus-hand-turning with the majestic bearing as described in the sequence to be spoken.
Brandishing the vajra and ringing the bell, one should begin from the northeast and proceed in a clockwise direction, treading with the vajra-step. This may be performed by the master alone or together with the disciples. One should dance upon the site of the maṇḍala, as it is said:
"With the eyes, the hands, the hips,
The feet, the ribs, and the sides, turn clockwise.
With a radiant and majestic application,
The non-right [side] is likewise done.
Having danced in that continuous flow,
Having gathered and circled, then again,
With swift majesty, likewise dance;
Perform it, circling in the form of the Principal."
With body, speech, and mind remaining steadfast, one should say:
"Listen, O hosts of obstructors!
If you do not act according to the command
Of me, the glorious Vajra-holder,
This blazing vajra shall destroy
Those born of the three families.
If you transgress my command,
You will be utterly destroyed, and not otherwise."
Reciting this three times, emanate immeasurable wrathful deities and destroy the obstructors. Then, from the syllable HŪṂ, bless the ground of the maṇḍala down to its base as being of the nature of vajra.
At the time of treading, one should place one's own vajra inside the bell situated to one's left. That vajra is in the bell to the left of one's own self. Likewise, it is done for the front, right, and back. Then, visualize a five-pronged vajra arising from HŪṂ HŪṂ beneath the feet, and touch the soles of the feet with the five-pronged vajra mudrā.
As for the vajra on the sole of the foot, its treading upon the center of the earth is performed by circling completely with the right-leg-extended, left-leg-extended, and equal-foot postures. Having placed yaṃ and yāḥ on the soles of the feet and touched them with the sword mudrā, one stands in the eastern direction in the circular posture. Having placed raṃ and rāḥ and touched them with the jewel mudrā, one stands in the southern direction in the playful posture. Having placed laṃ and lāḥ and touched them with the wheel mudrā, one stands in the western direction in the saga posture. Having placed vaṃ and vāḥ and touched them with the lotus mudrā, one is blessed and treads in the northern direction in the lotus posture.
Furthermore, the two hands are joined in añjali; the thumbs are joined, and likewise the little fingers. The middle fingers are joined together at the top, and the two index fingers are bent behind them in the shape of a half-moon. The two ring fingers are placed upon their respective palms; this is the five-pronged vajra mudrā. Forming the vajra fists, the middle and index fingers are joined and extended upward; this is the sword mudrā. Joining all five fingers, the middle finger is slightly raised from the center; this is the jewel mudrā. Extending the fingers in the shape of the spokes of a wheel is the wheel mudrā. Joining the thumbs and little fingers while extending the remaining fingers is the lotus mudrā.
Then, with the left leg drawn in and the right leg extended five hasta in length, standing straight in the playful posture is the right-leg-extended. The reverse of that is the left-leg-extended. With the toes of both feet placed evenly, it is the equal-foot posture.
With twenty-six finger-widths between the two feet, the right knee is slightly raised upward, which is the līlā posture. With twenty-four finger-widths between the two feet, both knees are slightly raised toward the back, which is the sattva posture. From the sattva posture, the feet are spread like the wings of a swan with a distance of two cubits between them, which is the vṛtta (circular) posture.
Then, having smeared the ground of the maṇḍala with fragrance, one should make perfect offerings with the lines of mantra such as vajragandha. Furthermore, according to the previously taught ritual, the mantra for inviting the Vajra Earth Goddess is: oṃ lāṃ hūṃ vajrabhūmi tiṣṭha macala hūṃ hūṃ phaṭ vajradhara ājñāpayati svāhā. With this, one should again present the water for the feet and so forth. This is the ritual for the special consecration of the site.
If there are those who wish to perform the total appropriation of the site and the ritual of driving stakes into the obstructors prior to the special consecration of the site, that is incorrect. Why? Because the appropriation is meaningful within the context of the special consecration, and the ritual of driving stakes into the obstructors is appropriate at the time of purifying the site. This is because, by meditating on the protection wheel, the obstructors are burned and utterly destroyed; it is then appropriate to purify the site by driving in the stakes. As it is said in the Tantra: "Having made requests to all of them, one should drive stakes made of hard khadira wood into the earth."
If one asks: "If one wishes to drive stakes into the obstructors even during the time of meditative equipoise throughout the three times, why not do so even when separated by day and night?" [The answer follows in the source text].
It is desired [to perform this] at the time of meditation; however, kīlas made of khadira wood and the like are not desired. According to your position, it would follow that even at the time of painting the colors, the ritual of striking the vighnas with kīlas would be required. This follows because the preliminary consecration of the earth (bhūmiparigraha) has already been performed. If you ask why, it is because if that were done during the purification of the site, the ritual of striking the vighnas with kīlas would not be required prior to the preliminary consecration of the earth.
Then, the disciples, having bathed and anointed their bodies with fragrant scents, are to be examined with the tooth-stick (dantakāṣṭha) according to the ritual to be explained. In their six cakras, upon the six seats such as the moon and so forth, the families of method (upāya) are to be protected by the six long vowels through the distinctions of body, speech, and mind. The six short vowels are for the side of insight (prajñā). In that way, the consecration (pratisthā) is also to be performed for cast images and the like. For the volumes of scripture, it is by means of the short vowels.
Then, the supplication is to be made: "For the sake of the liberation of sentient beings, I shall draw the maṇḍala of the glorious Kālacakra." For that reason, the Buddhas and Bodhisattvas grant their blessings to the disciples and others. This is the sequence of the ritual for accepting the disciples.
Then, on the site of the maṇḍala, one should recite the six-syllable mantra, smear it with fragrant scents and the five nectars (pañcāmṛta), and scatter a profusion of flowers. Having bathed the body and anointed it with fragrant scents, [the ritual continues].
Adorned with red garments and flower garlands, one should decorate [the deity] with the ornaments as taught in the sādhana—namely, earrings, necklaces, bracelets, anklets, belts, crest-jewels, ashes, the crescent moon, the yajñopavīta (sacred thread), and a tiger skin—having consecrated them with mantra. Then, standing to the east of the maṇḍala and facing west, and possessing the yoga of the principal deity of the maṇḍala, one should identify the seats of the deities. Having prepared a maṇḍala with sandalwood, saffron, and so forth, one should clearly visualize the samaya-cakra in those respective locations and invite the jñānasattvas residing in space to enter them.
Having performed the rituals of entry, offering, praise, and the tasting of amṛta, one should place six or ten kalaśas (vases) in the directions outside the maṇḍala to be meditated upon, such as the east. Furthermore, for the rites of pacifying and enriching, the kalaśas should be sixteen finger-widths in height from the base to the lip, twenty finger-widths from the bottom to the lip, with the lip hanging down two finger-widths. The neck should be six finger-widths, the opening from lip to lip eight finger-widths, with two of those eight parts being the central aperture and one part being the two lips. For the rite of killing, the vase should be made of a human skull smeared with charcoal from a charnel ground and human fat. For the rites of dividing and expelling, the kalaśas should be twelve finger-widths in height from the base, fourteen finger-widths in height, with a neck of eight finger-widths that is slightly curved, an opening of six finger-widths, and a lip of one finger-width.
For empowerment and summoning, the vase should be as crafted by a skilled artisan. For the rite of immobilization, it should be short, sixteen finger-widths in circumference and height, with a neck of four finger-widths, a mouth of six finger-widths, and a rim of two finger-widths. For all activities, one should take the vase described for the rites of pacification and so forth. Whether made of gold, silver, crystal, or copper, or whatever is available; or if gold and the like are unavailable, having purified those possessing the described characteristics, one should visualize them as the form of a jewel from the syllable baṃ. For the purposes of pacification and enrichment, one should smear them with rice, stone powder, or white sandalwood. One should draw the symbols of the deities. Inside, there should be fragrant water mixed with the five nectars, the five precious gems, the five medicines, and the five grains. Adorned with beautiful wood and wrapped with a pair of cloths around the neck, they should be placed in front, upon individual seats arranged as appropriate on a fragrant maṇḍala in the form of a maṇḍala, according to the sequence for placing the symbols in the colored powder maṇḍala to be explained later.
Furthermore, according to the intent of the verse: "The wise should wrap [the vase] with white cotton thread according to the ritual," one should wrap it with a thread over which the syllable hūṃ has been recited seven times, using the mantra: oṃ vajra śikhare ruṭa maṭa dīśāṃ bandha bandha hūṃ. Now, the inner essences of the grains are shown: sapphire, ruby, moonstone, karketana, and musaragalva; and gold, silver, copper, iron, and magnetite.
Likewise, pearls, coral, lapis lazuli, śūlamaṇi, and the six drops are of medium quality. Crystal, agate, carnelian, glass, and blue-green gems are of inferior quality. If these are unavailable, one should use five-colored fragrant flowers. Furthermore, there are two parts of brahma-daṇḍī, one part of viṣṇukrāntā, three parts of rudrajāṭā, four parts of īśvarī, and five parts of devāṭālī, and so forth. Furthermore, there are sesame, barley, masha beans, parched grain, wheat, and so forth. Furthermore, there are trees such as the sour tree, kesara, aśoka, the bodhi tree, and udumbara. Furthermore, there are cloths that are blue, black, red, white, and yellow. On the hub of the variegated lotus of the victory vase, there are white, red, black, and yellow [colors], and upon the maṇḍalas of the moon, sun, Rāhu, and the fire of time, there is a blue three-pronged vajra belonging to the Blessed One. On the eastern vase, a black sword; on the southern, a red jewel; on the western, a yellow wheel; on the northern, a white lotus; on the southeast, a black sword; on the southwest, a red lotus; on the northeast, a white utpala; and on the northwest, a yellow wheel should be drawn. On the western victory vase, a curved knife should be drawn. Upon the victory vase, the great victory conch should be placed.
Among those, the Great Victory Vase is green. The Victory and the Complete Victory [vases] are blue. In the east and southeast they are black; in the south and southwest they are red; in the north and northeast they are white; and in the west and northwest they are yellow. Likewise, there are also [vases of] magnetite, steel, copper, silver, and gold. Thus, one part of the medicinal substances is placed in the Complete Victory [vase]. Likewise, the second, third, fourth, and fifth parts are placed respectively in the vases of the east, southeast, south, southwest, north, northeast, west, and northwest. Having wrapped them all and placed them inside the Great Victory Vase, that [vase] is to be the principal one that performs all activities.
Place it upon the Victory [vase] and pour into it the fragrant water together with the five nectars previously explained. Adorn it with flower garlands. Recite "Oṃ vajrāmṛtodaka ṭha hūṃ" and the six-syllable mantra seven times. Having thus transformed it into nectar, within it [recite] "Oṃ tāpte tāpte mahātāpte svāhā" to invite the nature of the divine water. Visualize the divine maṇḍala together with its seats, and invite the wisdom beings with light rays from the seed syllable at one's own heart. Having preceded this with the foot-bath, the water for sipping, the offering water, and so forth, they are absorbed into the samaya maṇḍala. Within that, visualize them melting through great passion and becoming of one taste in the form of bodhicitta. Furthermore, from the signs, the samaya deities and—
One should also visualize the wisdom deities as having become of one taste. Then, holding a vajra adorned with a garland of flowers, one should touch the vijaya (victory) vase and the others, and recite the essence mantra of the central deity one hundred and eight times, as well as the following mantra: oṃ haṃ hāṃ hiṃ hīṃ hṛṃ hrīṃ hruṃ hrūṃ hlaṃ hlāṃ vajrapadma amṛtaghaṭa suviśuddhadharmadhātusvabhāva sarvadharmān suviśuddhadharmadhātusvabhāvāṃ kuru kuru svāhā. Having recited this, place the vijaya vase in the center of the maṇḍala.
As for the other vases, recite the respective mantra of each deity twenty-one times and this mantra twenty-one times, then place them in their respective locations. Then, having properly worshipped the vijaya vase and the others with flowers and so forth, say: "Until the activities of the maṇḍala are completed, please protect against obstructing spirits (vighna)." Having offered the bali (offering cake) and touched them, one should first offer praise with: "I bow to you, the supreme Vajra of the supreme gift," and so forth, and then ring the bell with the following mantras:
oṃ hraṃ hrīṃ hṛṃ hriṃ hrlāṃ hraḥ | oṃ vajrasattvāya svāhā | oṃ amoghasiddhāya svāhā | oṃ ratnasambhavāya svāhā | oṃ amitābhāya svāhā | oṃ vairocanāya svāhā | oṃ tāre tuttāre ture svāhā | oṃ pāṇḍaravāsini vārade svāhā | oṃ māmakī kiri kiri svāhā | oṃ locanā vasude svāhā. With these mantras, [the ritual is performed].
Then, the thread spun by a young maiden and purchased as if by a hero is dyed with the five excellent colors. It is consecrated with: oṃ āṃ ī ṝ ūṃ lṝṃ vajrasūtra sarvadharmā ekākārasvabhāvena kuru kuru svāhā. Having offered incense and so forth, it is requested to remain upon the ground in the eastern direction.
Then, for the colors derived from pearls and the like, or from sāli rice and the like, which have been well-dyed, they are consecrated with: oṃ aṃ i ṝ uṃ lṝṃ suviśuddha pañcaskandhasvabhāva pañcaskandhān suviśuddhadharmān kuru kuru svāhā. Having offered incense and so forth, the color vessels are placed in the western direction.
Then, with a vajra possessing the proper characteristics, it is placed in the southern direction with: oṃ hūṃ krodhavajra sarvasattvākaruṇātmaka sarvadharmā ekasukhasvabhāva sarvadharmān vajrasukhasvabhāvena kuru kuru svāhā.
Then, for the vajra and bell, they are placed in the northern direction with: oṃ hoḥ vajraghaṇṭe sarvadharmā ekaprajñādharisvabhāve sarvākāre sarvadharmāprabodhini sarvadharmān svabhāvena prabodhaya prabodhaya svāhā. Having offered incense and so forth, they are placed in the northern direction. This is the ritual for the preliminary consecration of the vases and so forth.
Then, having strewn fragrant flowers upon the ground of the maṇḍala, one should prepare maṇḍalas with fragrant scents mixed with the five amṛtas at the respective locations of the deities.
From the seed syllable residing in one’s own heart, light rays invite the assembly of deities together with the principal deity of the maṇḍala. Having caused them to be seated sequentially upon their respective seats, one makes perfect offerings such as the water for the feet and so forth. After offering praise and partaking of the amṛta, one places the right knee on the ground. Visualizing the tongue as a single-pointed vajra marked by the syllable HŪṂ arising from HŪṂ, one holds an incense burner with the right hand and rings a bell with the left, reciting:
"Homage to the King of Vidyāmantras, the Bhagavān Kālacakra himself! O Protector, I wish to draw the maṇḍala, the very essence of compassion. In order to care for the disciples and to make offerings to you, I request the Bhagavān himself to grant me his grace with devotion.
Pay heed to me, O Buddhas! Bestow the activity of the maṇḍala upon the world! To those with blissful minds abiding on the path, to the deities of mantra, to the guardians of the directions and other gods, to the bhūtas who protect the end of awakening, to the sentient beings who protect the teachings, and to those who possess the vajra eye: I, the vajra practitioner [Name], shall draw the Kālacakra maṇḍala for the purification of wandering beings. Just as you are able, with compassion, please approach me and my disciples, together with the entire maṇḍala without exception."
Having understood the meaning of this, one should make the request three times. Furthermore, one should make offerings of flowers and so forth.
This is the ritual for the preliminary consecration of the deities. Then, having preceded this with the meditation on the protection wheel, one should focus on the yoga of the Bhagavān. Furthermore, having requested the deities to depart and recited the sixteen-line mantra seven times, one should go to sleep according to the ritual that will be explained. Moreover, this should be done until auspicious signs are seen; if inauspicious signs are seen, one should offer a torma according to the ritual that will be taught.
Then, because it is said: "If there is doubt regarding the transgression of the samaya, one should not admit those who are not disciples," one should first, at the gates, admit qualified disciples who have received empowerment, who possess the specific ascetic observances (vrata) to be described, and who are free from the fourteen root downfalls. Having previously received the vows to be described, or having previously received the ācārya vows, they should be consecrated as disciples through the ritual of preliminary consecration while seated at the eastern gate. This should be performed by four, or by one, or otherwise by the fifth, the karmavajra; if these are not present, it should be performed by oneself. In this way, the preliminary consecration of the disciples is performed. For the purpose of the preliminary consecration, one should also make perfect offerings to the deities residing in the maṇḍala, and having mentally visualized the space above the maṇḍala ground for the sake of the wisdom lines and so forth, one should observe the signs.
Facing east and possessing the yoga of the principal deity of the maṇḍala, one should hold the previously described marking cord in the palm of the left hand, from the tips of the fingers to the base. Visualizing the hearts of the five Tathāgatas arising from Oṃ Āḥ Hūṃ Ho Haṃ, one should perceive the wisdom cords—complete with Oṃ and the other syllables—as being of the nature of light rays. Then, with the mantra: Oṃ Āḥ Śāśvata Vajra Sūtrāṃ me prayaccha mahāmaṇḍalasūtraṇāya Hūṃ, one should supplicate Vairocana. Then, following the name, the same applies to Ratnasambhava and the others. Having placed yellow moon and sun discs arising from the syllable Jaḥ upon the two eyes, one says: Oṃ Dīpta Dṛṣṭāṃ Kuśi Jaḥ. By moving the two eyes and drawing in the eyelashes, one uses the hook-like gaze of blazing light to emanate Vairocana and the others, and having summoned them, one causes them to enter the respective colors of the cords held in the hands. In this way, these are the nature of the five wisdoms, such as the mirror-like wisdom. Then, having visualized the disciples in the form of Vairocana or Vajravega, one should first twist the five cords into pairs, and then combine those five twisted cords into a single cord.
Oṃ āḥ anyonya-anugataḥ sarva-dharmāḥ spara-sparā-anupraviṣṭāḥ sarva-dharmā adyanta-anupraviṣṭāḥ sarva-dharmāḥ oṃ āḥ hūṃ. Reciting this, one should stretch the thread to a length twice that of the maṇḍala and a thickness equal to the measure of a barley grain held by the ācārya.
Then, on the ground to the west of the maṇḍala, facing east, one should properly worship the vajra-thread with flowers and so forth. Then, having smeared śrīkhaṇḍa, rice flour, and so forth, the ācārya should gather the thread with the left hand, stand in the west, and facing east, stretch it across the ground of the maṇḍala while reciting this mantra:
Oṃ āḥ hūṃ kāya-vāk-citta-eka-bhūta sarva-dharmā eka-kāreṇa vajrasattvo 'haṃ vajra-bhūmi-sūtrayāmi hūṃ āḥ phaṭ.
Then again: Oṃ vajra-sūtrā eka-kāra-svarūpeṇa jaḥ jaḥ jaḥ sarva-dharmān sūtra oṃ āḥ hūṃ ho haṃ kṣa phaṭ. Reciting this, with the left leg in the half-lotus posture and the right foot placed on the ground, the disciple should do the opposite.
The ācārya, standing on the southern ground, and the disciple, standing on the northern ground, should avoid the two Brahma-lines of east and west, and south and north. The one drawing the lines in the space directly above the navel should snap the fingers of the right hand together with the thread, using the thumb and middle finger along with the vajra.
At the time of laying the lines: Oṃ vajra-samaya hūṃ sūtraṃ mātikrama hūṃ hūṃ oṃ svā āḥ.
By the sound of saying this, one should visualize the Tathāgatas pervading the entire expanse of space. One should imagine that they arrive and dissolve into the thread. Then, just as the two lines of space were drawn, one should lower the hands together with the thread onto the ground and strike the two Brahma-lines. In that way, the master, staying in the southeast, [draws] the line of the northwest. Staying in the southwest, [he draws] the line of the northeast. The disciple stays in the opposite direction from that. If the marking thread breaks, the guru is destroyed; furthermore, as it is said: "If one steps over that which completely destroys, the sons will likewise become so." With this meaning, one should strike the lines well. Then, to the right and the other side of the Brahma-line, one should strike a second line for the purpose of the center of the principal lotus and the lotus of the gates. From that, setting aside one part, it is for the purpose of the inner wall of the gate-enclosure. From that, setting aside one part, it is for the purpose of the pillars. From that, setting aside half a part, it is for the purpose of the outer wall. From that, two and a half parts are for the purpose of the petals of the principal lotus. Then, setting aside one part, it is for the purpose of the vajra-garland. From that, setting aside half a part, it is for the purpose of the inner wall of the side. From that, with one and a half parts, it is the line for the outer wall of the side. From that, with one and a half parts, it is the line for the space between the pillars of the archway. From that, setting aside half a part, it is the line for the lotus of the deity-platform. From that, setting aside one part, it is the line for the vajra-garland.
The Lines of the Vajra Garland
Between the two [lines], the lotus portion of the deity platform is four parts. On their sides, the width of the pillars is one part and their height is four parts. On their sides, the width of the vase-base is three parts and its height is the same as the former. On their sides are the pillars. Outside the lines of the outer vajra garland, one should draw the lines after setting aside seven small parts. From that, after setting aside four parts, are the lines for the platforms of the deities. From that, after setting aside one part, is the root line, extending to the corner lines. The space between the root lines is the maṇḍala of the Mind. The same applies to the maṇḍalas of Speech and Body.
From the Brahma lines, by erasing the two lines to the right and left, the sixth part, which is one-eighth of the wheel, becomes the door. The door-surround, the sides, and the faces are in proportion to the door. From the root line, after setting aside one and a half parts, is the wall line. From that, after setting aside three parts, is the line for the sensory offerings. Then, after setting aside one and a half parts, is the line for the jeweled frieze. From that, after setting aside three parts, is the line for the half-lattices. Then, after setting aside one and a half parts, is the cornice platform. The kramaśīrṣa is the same as that. All of these are measured from corner line to corner line.
Then, above the pillars, the archway is three times the size of the door. That itself is made in three tiers; the first has six parts, and the second has four and a half parts.
The third [storey] has three and a half parts. The har-mi has two. The vase also has two parts. Furthermore, above the pillar of the first tier, the width of the beam is twenty-four parts and the height is one part. Above that is the madāparāṇa, one part in height and sixteen parts in width. Above that, in the center of a four-part square, is the location of the offering goddesses. On its sides are pillars of one part each. On their sides are also the locations of the offering goddesses. On their sides are also pillars. On their sides, above the pillars of the archway (toraṇa), are elephant heads with tusks trampled by lions; above these, the width of the beam is eighteen parts and the height is one part. Above that is the madāparāṇa, one part in height and twelve parts in width. The height of the beam above that is two parts and the width is twelve parts. In that very [beam], there are pillars of one part each, not filled by a quarter. In the intervals between the pillars are the locations for three deities, each being three parts. On the sides of the outer pillars are sālabhañjikās. Above their heads is a half-part beam, fifteen parts in width. Above that is the madāparāṇa, one part in height and eight parts in width. Above that, the height of the beam is two parts and the width is eight parts. In that very [beam], each pillar is three and a half parts. In the intervals between the pillars, the locations for the deities are each two parts, making three [such locations]. On the sides of the outer pillars are two sālabhañjakās.
Above that, the frieze has a height of half a part and a width of twelve parts. Above that, the har-mi has a width of eight parts. Above that is the vase. To the right and left of these are the locations for the flagstaffs. Thus, at the tips of all the friezes are the bells, tassels, mirrors, victory banners, and silk streamers.
Then, outside the root lines of this mind maṇḍala, in each of the directions of the speech maṇḍala, at locations of twelve parts each, the speech maṇḍala is situated, starting from the walls and so forth up to the kramaśīrṣa cornice. Outside of that, a line is drawn after omitting six parts. After omitting six parts from that, is the line for the deity frieze. From that frieze, the lotus is four parts; however, for those situated in the directions, one must exclude half a part each from the madāparāṇa and the two pillars of the second tier of the mind maṇḍala’s archway, and then arrange them in the four-part locations. If there are no goddesses, it is as before. Then, from the frieze of the deities, one part in height is the root line. That also extends between the three lines and the corner lines. By erasing six parts each to the right and left of the root lines via the Brahma lines, the gates are formed. Then, the gate-surrounds and so forth, up to the archways, are in double the dimensions of the gate-surrounds and so forth of the mind maṇḍala. Outside the root lines of the speech maṇḍala is the body maṇḍala.
In all directions of that [mandala], the sites of the twenty-four parts are situated, pressed down by the walls of the speech maṇḍala and so forth, up to the kramaśīrṣa [cornice]. Outside of that, a line is drawn after setting aside ten parts. Then, the line for the pedestals of the deities consists of twelve parts. On the pedestals of the deities are twelve lotuses, each having twelve parts. Thus, having made those possess seven parts, the central part is the hub. The first [lotuses] have four petals; the second have eight petals; the third have sixteen petals. Thus, in the third [set], there are twenty-eight petals. From the line of the pedestals of the deities, after setting aside two parts, is the root line; these three lines are between the corners. From the root line, to the right and left of the Brahma-line, the measurement of the doors is as previously stated, consisting of twelve parts. Then, from the door-frames and so forth, up to the end of the archways (toraṇa), the measurement is double that of the door-frames and so forth of the speech maṇḍala. Outside the archways of the speech maṇḍala, within the body maṇḍala, the chariots are situated in twelve parts. Then, the lotus maṇḍala has twenty-four parts. Then, the earth maṇḍala has twelve parts. Then, the water, fire, and wind maṇḍalas each have twenty-four parts. The space maṇḍala has twelve parts. Then, the fire-mountain maṇḍala has twenty-four parts.
Thus, the seven maṇḍalas, beginning with the lotus maṇḍala, are to be arranged in sequence around the central kīla until the outer perimeter of the mountain of fire; in this way, there are eight. If it is not possible to draw the maṇḍala in its entirety, then for the sake of the empowerment, only the maṇḍala of the Mind is taught. Furthermore, it is said that for the sake of the empowerments, the outer maṇḍala is to be clearly distinguished according to the family empowerment. Likewise, regarding the gates, by the command: "With the navel of the wrathful deity arising from the syllable HI," one assumes the attire of the Blessed One. With the intention of binding those obscured by the gates of liberation, one generates the moon and sun from the syllables HI in the left and right eyes. Looking everywhere with the wrathful gaze, one should recite "HIḤ HIḤ" and, having examined the root lines and so forth with one's own insight, they should be erased. Then, having preceded this with the torma and offerings, one should request the wisdom lines to depart with "OṂ ĀḤ HŪṂ VAJRA MUḤ" into the hearts of the Tathāgatas abiding in space. The five-colored threads should be placed in any suitable location. This is the sequence of the ritual for laying the lines. Then, the torma, offerings, and so forth should be performed. From the seed syllables A, AṂ, RAṂ, U, and LṚ, the five distinct colors of the pigments are completed in their respective order.
From the syllables Oṃ Āḥ Hūṃ Ho Haṃ Kṣaḥ, meditate on the nature of the perfect Buddhas, Vairocana and the others. Then, from the hearts of all the Tathāgatas abiding in space, summon the colors of primordial wisdom (jñāna) fully perfected from the syllables Oṃ and so forth, and cause them to enter, just as when purifying the threads. Once they have become of one taste with those [colors], recite the mantras Oṃ and so forth over those wisdom colors, and furthermore, recite the mantra Oṃ Vajracitra Samaya Hūṃ one hundred and eight times. Then, with a blazing gaze, place the syllable Hi upon each [color] and join them perfectly. Furthermore, by the blessing of truth, ignite them with: Oṃ Raṃ Jo Vahulaye Nasa-tvan Satva Buddhaśca Bhagavānataḥ Satvarāgānurakta-ste-nasatye-nasarajojvalatu. Then, through the ascetic discipline (tapas) of deity yoga, cause them to blaze. Then, in the center of the maṇḍala’s hub, recite and utter the mantra Hūṃ, and imagine it dissolving into the vajra in one’s own hand. Fill the pit with the five colors, ring the bell, and sing the vajra song. Having overcome inauspicious signs, [recite]: "This is the pure expanse of reality (dharmadhātu); it thoroughly liberates the realms of sentient beings. You are the King of Vajra Holders, the abode of all Tathāgatas. Completely freed from all faults, you abide perfectly in the center of the wheel." Thus, meditate on the utterly pure expanse of reality.
First, one should sit in the center of the maṇḍala and hold a vajra in the left hand. Reciting either "Oṃ vajra-raṅga-samaya hūṃ" or the six-syllable mantra, one should begin from the northeast corner and, facing east, draw the three walls. Regarding this:
"A thick line causes disease; a poor line causes misfortune; and a thin line clearly indicates the depletion of substances. A broken line causes death, and a crooked line expels the lord of men along with his subjects. Likewise, if the signs, the sun, or the moon are omitted, there is no accomplishment for the mantrins. If the colored powders are mixed, the families are destroyed; this should be understood in the maṇḍala of the Conqueror's family."
The meaning of this is that one should draw it in this manner oneself, or have another do so. Here, the distinction of the directions is determined by the orientation of the principal deity's faces, and the specific colors of the pigments are as follows: within the mind wheel, the area between the two vajra garlands is black. The eastern ground of the mind, speech, and body wheels is black; the southern is red; the northern is white; and the western is yellow. The sensory offerings are white; the jewel friezes are red; the lattices, half-lattices, kūṭāhala, and kramaśīrṣa are white against a black background. The pillars of the archways are yellow. In all activities, the principal lotus is green; for pacifying and other rites, the colors become white and so forth. The vajra garland is black. As for the pillars, in the east, they are black swords.
In the south are red jewels. In the north are white lotuses. In the west are yellow wheels. The eight white vases resting upon the lotuses face the petals of the lotuses. The center of every lotus is one-third [of its diameter]. The second vajra garland is green. The deity platforms are white. The three enclosures are white, red, and black. From the nine parts of the ground of those enclosures, one part is discarded from each, and the enclosures occupy two parts each. The archways are adorned with jewels and vajras. The archways are of various colors. The deity platforms of the maṇḍala of Speech are white. Upon them, the eight lotuses are red in the directions [of the cardinal points] that are devoid of the sun and moon. The intermediate directions are white. The five enclosures are, from the inside out, green, black, red, white, and yellow. The maṇḍala of Body is similar to that of Speech, except that beneath the pillars of the archways, at the base of the walls, are the pedestals of the hoods, each measuring twelve parts. Furthermore, in the eastern direction is a black circular wind maṇḍala marked above with a victory banner. In the southern direction are triangular [maṇḍalas] marked with the swastika. In the western direction are square [maṇḍalas] marked with vajras. In the northern direction are half-moon-shaped [maṇḍalas] marked with lotuses. To the right of the circular [maṇḍala] in the eastern direction is the nectar vase of the Nāga King Jaya.
To the left of the western square is the Victorious Vase of Nectar. In the central position of the first tier of the eastern archway are the wheels of Dharma, with male and female deer to the right and left, which are black. In the south are the Excellent Vase, and to the right and left are the conch and lotus, which are red. In the west is the Bodhi tree, and to the right and left are the kinnara and kinnarī, which are yellow. In the north is the duṃdubhi drum, and to the right and left are the staff and mace, which are white. The lotus petals are of five colors, and upon them the offering substances are to be arranged. The earth mandala is yellow. In its northeast corner is a full moon mandala with twelve parts. In the southwest corner is a setting sun mandala. The water mandala is white; the fire mandala is red; the wind mandala is black. In the center of these, within twenty-four parts, the eight charnel grounds of the eight-spoked wheel are to be drawn. Their cardinal directions are red and the intermediate directions are white. Outside the eastern and western wheels are the mandalas of space. These are also as taught in the chapter on the sādhana. On the ten wheels, the symbol of the curved knife is to be drawn. On the wind mandala, various symbols are to be placed. The color of the space mandala is blue. On both sides of that, a circle of three parts each is to be drawn. In the six central parts is the vajra fence.
The garland of māri is five colors. In the maṇḍala of the Mind, the height of the black colored powder in the east is one barleycorn; in the south, the red is two barleycorns; in the west, the yellow is four; and in the north, the white is three. The colors of the walls should be three times [the thickness of the powder], and the same applies to the vajra fence. The other lines are twice the yellow color. The lotuses are twice the size of the moldings. The moon and sun are twice the size of the lotuses. As it is taught, these are doubled for the maṇḍala of Speech. That same [measurement] is doubled for the maṇḍala of Body; on the offering ground outside the kramaśīrṣa [cornice], it is one barleycorn. The earth maṇḍala and so forth, up to the vajra fence and the mountain of fire, are in height according to the measure of the walls of the Body. For the other grounds, the color is three times [the thickness]. Thus, at the center of the central lotus, upon a surface equal to the center, are the white, red, black, and red moon, sun, Rāhu, and Kālāgni, upon which is the Blessed One Kālacakra with a three-pronged vajra. On the eastern petal is a black incense burner; in the south is a red lamp; in the west is a yellow conch; in the north is a white food offering. In the southeast and so forth are black, red, yellow, and white fly-whisks. Outside of that, in the northeast, is the white Dharma conch.
In the southeast is a black wish-fulfilling jewel. In the southwest is a red dharma-gong. In the northwest is a yellow wish-granting tree. On the white lotus and red sun in the east of the second enclosure is a black sword. In the southeast, on a red lotus and moon, is a blue utpala. In the south is a red nine-faceted jewel. In the southwest is a red lotus. In the west is a yellow wheel. In the northwest is a yellow wheel. In the north is a white lotus. In the northeast is a white utpala. On the sides of each of the gates of the third enclosure are eight lotuses; of these, six have sun disks. On the left side of the west and north, there are moon disks. On the lotuses of the corners, there are four moon disks. Starting from the northeast, these are: a mirror, a vajra, a sword, a garment, a vajra, a jewel, a vessel of nectar, a dharmodaya, a wheel, a conch of fragrance, a lute, and lotuses—white, black, black, green, red, red, green, yellow, yellow, blue, and white. At the eastern gate, on a lotus and sun, is a black sword. In the south is a red staff. In the west is a yellow lotus. In the north is a white hammer. Among these, the lotuses on the sun disks are white, and the lotuses on the moon disks are red.
To the left, beneath the pillar of the eastern archway of sensory qualities, is a black conch. To the right is a blue garland of flowers. In the south are an incense burner and a red lamp. In the west are a crown and a yellow pearl necklace. In the north
are a fruit and a white vessel filled with nectar. Thus, on all the ledges of sensory qualities are the offering goddesses, such as Gītā and the others. In the center of the offering site of the eastern archway is a cloth. In the south is a lotus. In the west is a phaṭ-ha. In the north is a vajra. On the hub and petals of the eastern lotus of the speech maṇḍala are black curved knives. In the southeast are black wheels. In the south are red clubs. In the southwest are red short spears. In the west is a yellow vajra. In the northwest are yellow Brahma-staves. In the north are white tridents. In the northeast are white lotuses. Regarding the symbols on the hub and petals of the body maṇḍala: to the right of the eastern gate are swords. In the southeast are wish-fulfilling trees. To the left of the southern gate are clubs marked with vajras. To the right are short spears. In the southwest are spears. To the left of the western gate are jewels or staves. To the right are vajras. In the northwest are needles. To the left of the northern gate are tridents.
To the right are nooses. In the northeast are axes. To the left of the eastern gate are wheels. At the eastern gate is a staff. Outside of that is a green vajra. At the southern gate is a red arrow. At the western gate is a club. Outside of that is a blue trident. At the northern gate is a white pestle. Thus, the staff and the others are situated upon lotuses and sun disks. The lotuses in the cardinal directions of the speech and body maṇḍalas are red; the lotuses in the intermediate directions are white.
Here, to the right of the ledge of sensory qualities at the eastern gate of the speech maṇḍala, the utpala, garment, curved knife, wheel, and khaṭvāṅga are black. To the left, the curved knife, sword, curved knife, and again the curved knife are black. To the right of the southern gate, the lotus, vessel of nectar, staff, short spear, and lotuses are red. To the left, the arrow, axe, curved knife, and again the curved knife are red. To the right of the western gate, the wheel, perfume conch, vajra, needle, and wheel are yellow. To the left, the shield, source of phenomena (dharmodaya), wheel, and curved knife are yellow. To the right of the northern gate, the utpala, mirror, trident, lotus, and utpala are white. To the left, the blue vajra, hammer, curved knife, and again the curved knife are white.
In that way, the thirty-six marks should also be understood as the sensory qualities of the maṇḍala of the body. Then, while reciting the syllable HŪṂ and the six-syllable mantra, smear the exterior of the maṇḍala with scented water mixed with the five nectars (amṛta). Reciting that same mantra, one should sprinkle water over the maṇḍala. Then, saying "OṂ ĀḤ HŪṂ VAJRA MUḤ," the remaining wisdom beings (jñānasattva) of the pigments are requested to depart and should be placed in a location free from bustle. This is the sequence of the ritual for applying the colors.
Next, the vases that were previously consecrated are to be placed in the four directions, such as the east of the maṇḍala. Alternatively, there are five victory vases (vijayakalaśa) in the west and the sixth victory vase in the east. Above that is the great victory conch; this is the arrangement for the six vases. According to the system of ten vases, there are eight in the eight cardinal and intermediate directions, and the victory vase is placed outside the western vase, not touching it by two finger-widths. The victory vase is placed outside the eastern vase, not touching it by two finger-widths. Above that is the eleventh, the great victory conch. Furthermore, for pacifying, enriching, and all-purpose activities, a conch is used. For all wrathful activities, a skull-cup is used. For magnetizing and summoning, copper or gold is used. For paralyzing and bewildering, a clay bowl is used. Then, the necks should be wrapped with cloth and thread corresponding to the specific activity. This is the ritual for arranging the vases.
Then, in the four intermediate directions, one should recite the four perfections and so forth. Various incenses, such as camphor, turuṣka, and aloeswood, should be placed in the eight cardinal and intermediate directions. Reciting the principal mantra and the mantra oṃ vajraspharaṇa khaṃ, one should spread various garments, victory banners, flags, and so forth, in their respective places in succession. The doors of the maṇḍala house should be adorned with archways decorated with various garments, bells, and yak-tail whisks. One should also place pillars of plantain trees with leaves and full vases with mouth-ornaments.
Then, the master sits in the eastern direction and performs the rituals of the confession of misdeeds and so forth as taught in the sādhana, as well as the protection wheel, the supreme maṇḍala king, the supreme action king, the yoga of the drop, and the subtle yoga. Then, as it is said:
"A consort of sixteen years,
Extremely beautiful,
Possessing fragrance and flowers,
Well-trained in the reality [of the practice]—
In her midst, one should engage in desire.
The Mother of various oceans of qualities,
Emanating the assemblies of Buddhas,
Perfectly adorns the expanse of space."
According to this, one enters into union with an external mudrā, or if that is not possible, enters into union with a wisdom mudrā. Through the sound of union, one invites the wisdom maṇḍala and performs the summoning, entering, binding, and subjugating with the mantra jaḥ hūṃ baṃ hoḥ. Then, one offers the water for the feet and—
Having preceded this with the water for the feet and so forth, one should cause [the wisdom beings] to enter oneself. Melting through great passion, they emerge via the vajra path and the wheel of wisdom should be emanated into the lotus of the goddess. Having meditated on the samaya maṇḍala within the colored powder maṇḍala, those [beings] should be emanated in the sequence of their respective locations. Then, emanating the offering goddesses from the seed syllable at the heart, one should make offerings with outer and secret offerings. The sequence of those offerings is as follows:
OṂ ĀḤ HŪṂ HOḤ TRAI DHĀTUKEŚVARA KĀLACAKRA ARGHAṂ PRATĪCCHA SAPARIVĀRĀTVAṂ BHAGAVĀN ME VĀRAḌO BHAVA ŚIṢYAṂ CA. Having thus made the request, one should place the argha maṇḍala outside the colored powder [maṇḍala] and other maṇḍalas before the victory vase (vijaya-kalaśa). Reciting the mantras with OṂ at the beginning and NAMAḤ at the end, the offerings of flowers and so forth are made as follows:
BUDDHĀYA | DHARMĀYA | SAṂGHĀYA | VAJRASATTVĀYA | PRAJÑĀPĀRAMITĀYE | SVABHĀVIKA-KĀYĀYA | DHARMAKĀYĀYA | SAMBHOGAKĀYĀYA | NIRMĀṆAKĀYĀYA | JÑĀNAVAJRĀYA | CITTAVAJRĀYA | VĀKVAJRĀYA | KĀYAVAJRĀYA | CATURVIMOKṢEBHYAḤ | CATURBRAHMaviHĀREBHYAḤ | SAPTATRIṂŚADBHYAḤ | DHYĀNAPAKṢIKADHARMEBHYAḤ | CATUSSĪTISĀHASRAPRADHARMASKANDHEBHYAḤ | SARVADHARMĀDEŚAKEBHYAḤ | RATNATRAYĀYA | ŚĀKYAMUNAYE | KĀLACAKRĀYA | DĀNAPĀRAMITĀYE | ŚĪLAPĀRAMITĀYE | KṢĀNTIPĀRAMITĀYE | VĪRYAPĀRAMITĀYE | DHYĀNAPĀRAMITĀYE | PRAJÑĀPĀRAMITĀYE |
Varuṇāyai, Vāyavyai, Yāminyai, Yakṣiṇyai, Mahābalāya, Acalāya, Ṭakkirājāya, Nīladaṇḍāya, Sumbharājāya, Rodākṣyai, Vajraśṛṅkhalāyai, Cundāyai, Bhṛkuṭyai, Māricyai, and to the sixty-eight supreme Vajra goddesses of the individual manifestations; to the thirty-six offering goddesses; to Vajrajayāya, Vajrakarkoṭakāya, Vajravāsukaye, Vajrānantāya, Vajra-
Takṣakāya, Vajramahāpadmāya, Vajrakulikāya, Vajraśaṅkhapālāya, Vajrapadmāya, Vajravijayāya—these are the offerings to the body maṇḍala. To Śvānāsyāyai, Sūkarāsyāyai, Vyāghrāsyāyai, Jambukāsyāyai, Garuḍāsyāyai, Ulūkāsyāyai, Gṛdhrāsyāyai, Kākāsyāyai, and to all the bhūtas—these are the offerings to the eight charnel grounds. To Vajracandrāya, Vajrasūryāya, Vajramangalāya, Vajrabuddhāya, Vajrabṛhaspataye, Vajraśukrāya, Vajrasanaiścārāya, Vajraketave, Vajrarāhave, Vajrakālāgnaye, Vajradhruve, Vajrāgastyāya, and to all the nakṣatras; to the twelve rāśis, the sixteen kalās, the ten directional protectors, the lord of the nāgas, Vajramahākālāya, Vajraghaṇṭakarṇāya, Vajrabhṛṅgini, and to all the kṣetrapālas; to all the dūtīs, Hārītyai, and all the siddhis; to Dharmacakrāya, Bhadraghaṭāya, Vajradundubhyai, and Bodhivṛkṣāya; and to the gurus, Buddhas, and Bodhisattvas: namo namaḥ. Thus it is said.
Thus, one should ring the offering bell and offer praise. One should pour one’s own bodhicitta, together with the flower of insight, into the vessel of the lotus, transform it into amṛta, and taste it. Having transformed it into the nature of the Great Bliss cakra, one should recite the mantra of the principal deity one hundred and eight times. One should recite the mantras of the retinue twenty-one times each, as well as the hundred-syllable mantra. Regarding the offering of the bali to all bhūtas according to the ritual that will be explained: having stationed the practitioner’s supreme companions to guard the maṇḍala in the various directions, one should go outside and offer the bali to the wrathful deities and so forth. Then, in order to pacify defects such as omissions or additions in the ritual, the disciples should perform the peaceful and enriching homa according to the ritual that will be explained; if they are not present, one should do it oneself. Possessing the absorption of Vajravega, one should recite the mantra of the flower garland and the sixteen-line verse, brandish the vajra, ring the bell, and together with the ācārya at the eastern gate, perform the circumambulation three times. Looking at the maṇḍala, one should offer the flower garland to the principal deity and, with the mantra oṃ vajrodghāṭaya samaya praveśaya hūṃ, visualize the four gates being opened. Then, saying oṃ samaya praveśayāmi, one should once again take the flower garland while dancing and place it upon one’s own head. Having prostrated to the cakra, one should make the supplication: "Grant the grace of all accomplishments to sentient beings."
This is the sequence of the ritual for the consecration of the maṇḍala. Then, having made offerings to the maṇḍala, one should also accept as disciples those laymen and others who abide in the training, who are free from defects such as pride and have been well-examined, and who have reached the further shore of learning and so forth, and who have faith in the Mahāyāna vows—even if they lack noble lineage or qualities and are of poor appearance. If, however, they possess supreme faith and are especially devoted to the vows of Vajrasattva, not turning toward other masters in the Vajrayāna, then as it is said in the Triśatakārdha (Three Hundred and Fifty):
"Those who abide in their respective trainings,
Who are especially devoted to the Mahāyāna,
All four classes of followers without exception—
Even if they are of poor appearance, lack qualities,
Or have become inferior, they should be accepted
And consecrated through the maṇḍala ritual."
Thus, whether there be one, two, or many disciples, having had them perform a maṇḍala and place their two knees on the ground while holding flowers in their cupped hands, one should make them understand the meaning of:
"For the sake of happiness in this world,
For the sake of happiness in the next world,
And for the sake of attaining Buddhahood,
The wise should enter."
Having entered through one's own mouth and abiding in the wisdom-lotus via the vajra path, one should visualize that the Tathāgatas, together with their wisdom consorts, are emanated from the seed-syllable at one's own heart, enter through the [disciples'] mouths, and having melted into bodhicitta, bestow the initiation. Then, while they remain at the eastern gate of the maṇḍala, they should offer the prayer of entry:
"You who deliver me from the ocean of saṃsāra,
With its fears of birth, aging, death,
And the makaras and the like—
You are my Teacher, the Great Protector.
Since I seek great bliss,
Please grant me the path to great awakening.
Grant me that samaya,
And bestow upon me bodhicitta.
Grant me the Three Jewels—
The Buddha, the Dharma, and the Saṅgha.
O Protector, please lead me
Into the supreme city of great liberation."
Having spoken thus, the teacher addresses the principal disciple:
"Come, child, you who set out
Upon the great path of the Great Vehicle,
I shall correctly explain to you
The path of the mantra conduct and rituals.
The Buddhas who abide in the three times,
Possessing the vajra of body, speech, and mind,
Attained peerless primordial wisdom
Precisely through this power of mantra.
Through the peerless application of mantra,
Śākyasiṃha and the others
Vanquished the most unbearable hosts of Māra,
Even those of great strength.
To liberate worldly beings,
They turned the wheel and passed into nirvāṇa.
To attain omniscience,
You who possess intelligence, act in this way."
The meaning of this should be understood. Then, recite three times:
"I take refuge in the Three Jewels.
I individually confess all misdeeds.
I rejoice in the virtue of beings.
I generate the mind of awakening toward Buddhahood."
Then say: "All Buddhas and Bodhisattvas, please attend to me. I, who am called [name], from this time forth until I attain the heart of awakening..."
Just as the Protectors of the three times
Have resolved upon awakening,
I shall generate the supreme, unsurpassed
And holy bodhicitta.
The three disciplines of training in ethical conduct,
Gathering virtuous dharmas,
And acting for the benefit of sentient beings—
I shall firmly uphold these.
The Buddha, the Dharma, and the Saṅgha,
The unsurpassed Three Jewels,
Arising from the Buddha-vow,
I shall uphold from this time forth.
Thus it is said. Furthermore:
The vajra, bell, mudrā, and the gurus—
These vajras of desire, I shall hold upon my crown.
In the Jewel family, I shall practice generosity;
In the Wheel family, I shall maintain the supreme Victorious One’s samaya.
In the Sword family, I shall make offerings;
In the Lotus family, I shall perfectly maintain the vows.
As the cause of liberation for sentient beings,
In the Victorious Producer family,
I shall generate bodhicitta.
Thus it is said. Furthermore, one should recite:
"Those not crossed over, I shall cross over;
Those not liberated, I shall liberate;
Those not relieved, I shall relieve;
I shall establish sentient beings in nirvāṇa."
Then, having protected [the disciple] with the six syllables, one should visualize at their heart, throat, and forehead the syllables HŪṂ, ĀḤ, and OṂ, which are black, red, and white, abiding in Rāhu, the Sun, and the Moon. Reciting those, one should touch the heart, throat, and forehead with a vajra together with water and flowers, and [offer] the flowers.
One should offer incense, fragrance, lamps, and divine food. Then, a tooth-stick made of udumbara or similar wood, twelve finger-widths long, free of living organisms, not crooked, with its bark unstripped and without blemishes, washed with fragrant water and with a flower tied to its upper end, should be given to the disciple facing east with this mantra:
OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ VAJRA-DANTA-KĀṢṬHA CATUR-VIMOKṢA-MUKHA-VIŚUDDHI-SVABHĀVA-KĀYA-VĀK-CITTA-JÑĀNA-MUKHA-DANTĀ-ĀDI-MALAṂ VIŚODHAYA VIŚODHAYA SVĀHĀ.
Having recited "OṂ ĀḤ HŪṂ" seven times over a square maṇḍala measuring four cubits and smeared with cow dung and the like, the disciple should rub the tooth-stick against their teeth and then cast it away. One should examine the direction in which the tooth-stick falls upon the maṇḍala to determine the accomplishment that will arise according to the divisions of the directions. If it falls outside the maṇḍala, there is no accomplishment.
Then, one should cause them to drink three handfuls of fragrant water mixed with the five nectars (amṛta), reciting: OṂ HRĪḤ VIŚUDDHA-DHARMĀ SARVA-PĀPĀNI CA-ASYA ŚODHAYA SARVA-VIKALPĀN APANAYA HŪṂ.
Then, remaining in meditative equipoise, one should provide kusha grass for the seat, which arises from HŪṂ and is of equal length at the top, reciting that same mantra and the six-syllable mantra. Likewise, for the purpose of the pillow, one should provide kusha grass arising from DHĪḤ, reciting that same mantra and the six-syllable mantra. Furthermore, one should give it while reciting: OṂ VAJRA-TĪKṢṆA.
Then, a red thread triple-stranded, arisen from the syllable HŪṂ, is recited over while the Six-Syllable Mantra is also recited. Having tied three knots, it is bound according to the reasons taught in the Tantras and Tantra Commentaries with the following: OṂ BUDDHA MAITRI RAKṢA RAKṢA SARVAṂ SĀHĀ.
Then, at the forehead, throat, heart, navel, secret place, and crown of the head, the six families are sequentially arranged with OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ. With this mantra, Vajrasattva is invoked: OṂ A Ā AṂ AḤ VAJRASATTVA MAHĀSUKHA VAJRAKĀLACAKRA ŚIṢYASYĀBHIMUKHO BHAVA SANTUṢṬO BHAVA VĀRAṆO BHAVA KĀYAVĀKCIITTA-ADHIṢṬHĀNĀṂ KURU KURU SĀHĀ.
Then, because it is rare to find the Buddha’s Dharma while remaining in saṃsāra, one is encouraged to rise above fear by thinking that by attaining it, one will be freed from all suffering without exception. This is expressed as follows:
"The suffering of the unbearable states of being in the womb, at the time of birth, and the nature of childhood; the great suffering of afflictions in youth and adolescence through the desire for women, wealth, and fortune; the great sufferings of old age and death, and furthermore, the terror of the six realms such as the Wailing Hell; all these beings, without exception, are deluded by illusion and thus pass from suffering to suffering. Even if one attains a human birth within saṃsāra, a mind for the Dharma occurs but once in a hundred lifetimes. Even if, through the power of virtue, one develops devotion to Buddhahood, one may still enter the initial vehicles."
From that, the glorious Vajrayāna and the mind that engages in meditating on the essence of all without exception enters but once in a hundred lifetimes. From that, Buddhahood itself enters the state of the bliss of desire; oh, how extremely difficult it is! And: "By whoever has previously committed negative actions for countless tens of millions of eons, by seeing a maṇḍala such as this, all of those will be exhausted without exception. Those whose intellects are utterly stainless regarding this supreme conduct destroy the birth in the lower realms where they dwell in suffering. You, great beings, have today obtained an incomparable find. You have been fully embraced by all the Victorious Ones and their Sons within this teaching. By generating yourselves as great beings, you will properly traverse the Great Vehicle; therefore, this is the supreme path. Since it is the basis for the emergence of the Great Vehicle, those who proceed upon it will become Tathāgatas."
Then, having protected that very [maṇḍala] with the six syllables, give it for the purpose of recitation and say: "Report your dreams early tomorrow morning." Having thus instructed them, they should sleep like lions outside the curtain or in another location. This is the sequence of the ritual for the preliminary residence of the disciples. Then, to the south of the maṇḍala, one should consecrate the sleeping place with: Oṃ ho vajra kamala dalagarbhe śayyāyai vajrasukha mahānidraṃ karomi yathātathāgate nakṛtāhaḥ hā svāhā. Thus, the sleeping place is consecrated.
When the master sleeps, the head should be toward the west and the feet toward the east. If, through the power of meditation, one examines the dreams and sees the Buddhas, Bodhisattvas, and hosts of goddesses holding lutes and other instruments, it is auspicious. Alternatively, if one sees the Vajrayoginīs holding skull-cups and curved knives in their hands, or the kings of the wrathful deities (krodharāja) utterly destroying Māras, obstructors (vighna), misleading spirits, and the like, and performing the wheel of protection (rakṣācakra), it is auspicious. If nothing at all is seen, it is middling. However, if one sees hosts of Māras holding skull-cups and curved knives in their hands—emaciated, parched, and with withered bodies—desiring to perform improper acts against holy beings, it is an inauspicious sign for the master or the disciple to see.
If such things are seen, the master should move his sleeping place and sit upon the ground to the east of the maṇḍala. He should meditate on the wheel of protection and offer a great torma (bali) according to the ritual for protecting them. Furthermore, the mantra for purifying the torma to pacify obstructors is: oṃ phreṃ vajraḍākinī vajradhātvīśvarī gagana svabhāva sarvadravyāṇi viśodhani sarvadravyāṇi viśodhaya hūṃ phreṃ phaṭ. Then, the Buddhas are to be invited: "The Buddhas, together with their consorts, along with their sons and retinues, together with their companions and associates..."
"Surrounded by an assembly of gods and goddesses, I pray that the supreme Vajrasattva, who is delighted, may come forth." With these words, the Tathāgatas and the others should be dissolved into their respective elements. Then, with the vajra mudrā, the mantra for inviting the vajra ḍākinīs is as follows: OṂ HA HĀ HI HĪ VAJRA-BHAIRAVA ĀKARṢAYA ĀKARṢAYA, PRAVEŚAYA PRAVEŚAYA, BANDHAYA BANDHAYA, TOṢAYA TOṢAYA, JAḤ HŪṂ BAṂ HOḤ, VAJRA-ḌĀKINĪNĀṂ HRIDAYAṂ HŪṂ HŪṂ PHREṂ PHREṂ PHAṬ. With this, and with the vajra mudrā, one should offer the torma to the vajra ḍākinīs along with perfumes, flowers, incense, lamps, drinking water, and unspoiled fruits, according to the ritual that will be explained. One should then visualize them partaking of food and drink upon the ground of the outer charnel grounds. Then, for the purpose of pacifying Māras, vighnas, and so forth, one should recite the sixteen-line mantra and the garland mantra; this ritual should also be understood to apply during the stage of drawing the lines. This is the sequence of the ritual for pacifying vighnas. Then, early in the morning, the Vajrācārya should offer the torma, exit the maṇḍala house, and ask the disciples about their dreams. If they are inauspicious, one should thoroughly protect them with the garland mantra.
Then, at the time of entering the maṇḍala house, having first performed the protection wheel according to the ritual taught in the sādhana for the purpose of pacifying Māra and the like, one should focus on the yoga of the Blessed One, arrange the six limbs, and arrange the six mudrās and the four mudrās. Then, the disciples should make this supplication: "Oṃ praveśa bhagavān mahāsukha mokṣasuraṃ sarvasiddhisukhapradam paramasukhottamasiddhya jaḥ hūṃ vaṃ hoḥ prasiddhya svā." Having thus supplicated, they enter by performing circumambulations and standing at the western gate. Then, for the mantra to open the eastern gate of the maṇḍala and so forth, it is: "Oṃ vajrodghāṭaya samaya praveśaya hūṃ." Then, the mantra for offering a garland of flowers to the maṇḍala is: "Oṃ paramamahāsukhāśaya sulalitavilāsamitānamite bhagavantaṃ jaḥ hūṃ vaṃ hoḥ hi hi hi hi hīḥ pratīccha kusumaṃ añjaliṃ nātha hoḥ." Having taken it back, they bind it upon their own crowns. Then, visualizing the principal deity together with the wheel as the Guru, and seeking the empowerment, the words of the mantra for the supplication are: "Oṃ haṃ hāṃ hiṃ hīṃ hṛṃ hrīṃ hūṃ hūṃ hḷṃ hḹṃ ā ī ṛ ū ḷ vajraḍākinīyo vajrāmṛtaghaṭe abhiṣiñcantu māṃ svāhā. Oṃ aṃ iṃ ṛṃ uṃ ḷṃ sarvabuddhavajramukuṭaṃ mama pañcabuddhātmakaṃ bandhayantu hūṃ hūṃ phaṭ."
Oṃ a ā aṃ aḥ ha hā haṃ haḥ phreṃ hoḥ.
Sarva-pāramitā mama vajra-paṭaṃ bandhayantu hūṃ hūṃ phaṭ. Oṃ hūṃ hoḥ. Pi-jñāna-jñāna-svabhāvai-karuṇā-prajñā-ātmake vajra-vajra-ghaṇṭe-svaya-uttara-kārayoḥ mama vajra-sattvāḥ saprajñāṃ dadātu hūṃ hūṃ phaṭ. Oṃ a ā e ī ar ār o au al āl aṃ āṃ. Sarva-bodhisattvāḥ sabhāryāḥ sarva-dā sarva-kāma-upabhogaṃ vajra-pratimāṃ mama dadantu svāhā. Oṃ ha hā ya yā ra rā va vā la lā sarva-krodha-rājāḥ sabhāryāḥ maitrī-karuṇā-muditopekṣā-sarva-samatva-svabhāvaṃ vajra-pūrvāṅgaṃ nāma me dadantu hūṃ hūṃ phaṭ. Oṃ e padma-vajra-cihnau prajñau pāyau maṇḍala-adhipati-vajra-sukha-jñānāṅgaṃ mama daddhāṃ haṃ haḥ hūṃ hūṃ phaṭ. Thus it is said.
Then, one should visualize oneself being empowered by the seven empowerments. Then, to generate the pride of having obtained the seven empowerments, one says: Oṃ sarva-tathāgata-sapta-abhiṣeka-sapta-bhūmi-prāpto ’haṃ. This is the ritual for the authorization of the seven empowerments.
Then, the mantra practitioner should request the higher empowerments, such as the vase empowerment, with these words: Oṃ oṃ prajñopāyau kalaśa-abhiṣekaṃ me daddhāṃ hūṃ hūṃ phaṭ. Oṃ āḥ prajñopāyau guhya-abhiṣekaṃ me daddhāṃ hūṃ hūṃ phaṭ. Oṃ hūṃ prajñopāyau vajrasattva-viśvamātaro prajñā-jñāna-abhiṣekaṃ me daddhāṃ hūṃ hūṃ phaṭ. With these, one should make the supplication.
Then, one should visualize oneself receiving the empowerment through the ritual that will be explained. Having visualized in that way, the ritual for assuming the pride of the higher empowerments is as follows:
Oṃ oṃ vajrasatvena vajrakalaśābhiṣekeṇābhiṣikto vajrasattvaścalābhūmilabdho ’ham | Oṃ āḥ vajrasatvena guhyābhiṣekeṇābhiṣikto vajrasattvayuvārājyābhūmilabdho ’ham | Oṃ hūṃ vajrasatvena prajñājñānābhiṣekeṇābhiṣikto dvitīyavajradharo ’haṃ dharmameghabhūmilabdho ’ham |
Then, for the sake of seeking the pith instructions for the fourth empowerment, which is higher than the higher empowerments, the mantra is as follows: Oṃ ho prajñopāyātmakaṃ vajrasattva mahāmudrājñānābhiṣekaṃ me prayaccha oṃ āḥ hūṃ ho phaṭ | Having made this supplication, one should visualize oneself receiving the empowerment that is free from stains. Then, to assume the pride of Vajrasattva: Oṃ ho dharmadhātva-kṣara-caturthābhiṣekeṇābhiṣikto vajrasattvenātmānam aham |
The second [empowerment] is the attainment of the twelfth bhūmi, Vajrasattva, the great purpose, the supreme immutable, the Victorious One over the three worlds, the Blessed One Kālacakra, known as the syllable E-Vaṃ. This is the ritual higher than the higher empowerments. Then, having obtained the permission for all the activities of the ācārya, one should perform the descent upon the disciple. Having preceded this with the praise of suchness, which is the nature of wisdom and method, the essence of great bliss:
One who desires the accomplishments (siddhi) of the maṇḍala should recite these verses for the blessing of truth (satyādhiṣṭhāna):
"Arising from the expanse of space,
Supreme, without beginning or end,
By the very nature of Vajrasattva,
Grant the most excellent of all accomplishments!
The accomplishment of Akṣobhyavajra,
The great lord, the supreme deity,
The Victorious One who holds all vajras—
Grant me the supreme accomplishment!
Eternal, having abandoned all faults,
Passionate through great passion,
Great passion, great joy—
Grant me that very accomplishment!
Supreme among the utterly pure dharmas,
The Tathāgata who was liberated from the start,
Samantabhadra, the self of all—
Grant the accomplishment of bodhicitta!
Great lord, the great mudrā,
The great supreme accomplishment of the vajra,
The very essence of all accomplishments—
Grant it, O Father of Viśvamātā!
Pervading the minds of all sentient beings,
Abiding in the hearts of all sentient beings,
The father of all sentient beings,
The great samaya, the peak of desire!
Supreme wisdom of truth,
The self of insight and method, of the maṇḍala—
By this truth, O Protector,
Please grant me my desires!"
Thus it is said. This is the sequence of the ritual for the master’s own entry (ācārya-praveśa). Then, the disciples who have been prepared are bathed, purified with fragrant scents and the like, and the vows (vrata) are to be taken.
Abandoning killing, falsehood, and the wives of others, as well as the theft of others' property and the drinking of intoxicants—these five sins are the vajra nooses of saṃsāra that destroy one's own virtue. By the command of Viśveśvara, which was bestowed by the names of the gurus of gods and humans appearing at various times, and which destroys the fears of existence, you too must maintain them.
Gambling, food accompanied by faults, harsh speech, reading [prohibited texts], the dharmas of bhūtas and asuras, and the killing of the five gurus of cows, children, women, men, and gods and humans; treachery toward friends, lords, gods, human gurus, the saṅgha, and those who provide refuge; and not being completely attached to the sense faculties—these are the twenty-five vows of the Lord of Existence.
Thus it is said. Then, outside the curtain, the disciples should visualize themselves as the principal deity of the maṇḍala. With "Oṃ sarvatathāgatānuttarabodhālaṃkārapūjāmeghasamudraspharaṇasamaye hūṃ," they should bind the lower garment. With "Oṃ vajrarakṣa haṃ," they should [don] the upper garment. With "Oṃ vajroṣṇīṣa hūṃ phaṭ," they should [don] the skull-crown. With "Oṃ dvādaśāṅgikanirodharine hūṃ phaṭ," they should bind the blindfold. With "Ā khaṃ vīra hūṃ," they should be made to hold a flower garland. Then the disciples enter the maṇḍala, offer the fee, and are sprinkled with the water from the Victorious Conch.
At the heart, throat, and forehead, the body is purified of stains by the light rays of the three syllables upon their seats. Then, having uttered "HŪṂ," the candidate is held by the Action Vajra standing at the eastern gate of the maṇḍala. The entry into the maṇḍala is to be questioned as follows: "O, dear child, who are you?" In response, one should say, "I am a fortunate one of great bliss." Then, having made him recite that, he should generate the bodhicitta with: "OṂ SARVA-YOGA-CITTA-UTPĀDAYĀMI." Placing the vajra together with a flower at the heart, he should be made to hold the vajra while reciting: "OṂ SURATE SAMAYA STVAṂ HO SIDDHI VAJRA YATHĀ SUKHAṂ." Then, it is said: "Today, you are blessed by all the Tathāgatas; therefore, do not speak of this great, most secret maṇḍala of all the Tathāgatas to those who have not seen the maṇḍala." Having said this, he should be summoned with: "OṂ VIGHNĀNTAKṚT HŪṂ." Then, with "Ā KHAṂ VĪRA HŪṂ," he is led inside the curtain. Reciting "OṂ MAHĀRATA SUTOṢYA SU SUKHO VAJRA SATVA ĀRYA SIDDHYAṂ," he should perform circumambulations. Then, with palms joined, he speaks from the eastern gate: "OṂ SARVA-TATHĀGATA-PŪJĀ-UPASTHĀNĀYA ĀTMĀNAṂ NIRYĀTAYĀMI SARVA-TATHĀGATA-VAJRA-SATVA-ADHIṬHIṢṬHA MĀṂ. OṂ SARVA-TATHĀGATA-PŪJĀ-KARMANE ĀTMĀNAṂ NIRYĀTAYĀMI SARVA-TATHĀGATA-VAJRA-KARMA KURU MĀṂ." Thus he speaks.
Then, from the south: oṃ sarvatathāgatapūjābhiṣekāyātmānaṃ niryyātayāmi sarvatathāgatavajraratnābhiṣiñca māṃ. Then, from the west: oṃ sarvabuddhapūjopasthānāyātmānaṃ niryyātayāmi sarvatathāgatavajravairocanādhiṣṭha māṃ. Then, from the north: oṃ sarvatathāgatapūjāpravartanāyātmānaṃ niryyātayāmi sarvatathāgatavajradharma pravartaya māṃ. Then, returning to the east, one should cause [the disciple] to recite while making them understand the meaning: oṃ gurucaraṇopasthānāyātmānaṃ niryyātayāmi oṃ sarvasattvaparatrāṇāyātmānaṃ niryyātayāmi.
Then, [the master] says: "Now that you have entered the family of all the Tathāgatas, the vajra wisdom shall be generated within you. If by that wisdom you attain even the accomplishments of all the Tathāgatas, what need is there to mention other accomplishments? However, if you transgress your samaya, it will bring about great suffering. Therefore, you must not speak of this before those who have not seen the maṇḍala." Having said this, he places the vajra on [the disciple's] head, rings the bell, and says: "This is the vajra of samaya; if you speak of it, your head shall be split." Having made this understood, he holds the vajra at the heart and says: oṃ kālacakra tvam eva hṛdaye saṃniviṣṭaḥ | yadi tvam anyasmai kathayasi tadānīm eva sphuṭitvā gamiṣyasi.
Having given this command, take the vijaya conch with the thumb and ring finger and offer it to the disciple’s mouth, saying:
"This is your hell-water.
If you transgress the samaya, it will burn you.
If you guard the samaya, you will attain accomplishment.
Drink this vajra nectar-water!"
Thus, having administered the oath-water, say: "From this day forward, I am your Kālacakra; you must do whatever I command. Therefore, be conscientious. Do not, through unfavorable conditions, cause yourself to fall into hell." This is the ritual of the samaya-water.
Then, having first performed the practice for the sake of ascertaining accomplishment, the deity should be invoked into a qualified disciple. For that, in a place free from distractions, one should abide in the yoga of Kālacakra and please [the deity] through recitation and homa. Possessing the power to invoke, place the disciple in front; having instantly cleared them into emptiness, generate Amitābha from the syllable A. Recite: oṃ sarvatathāgatādhiṣṭhānaṃ kālacakro me āveśaya. At the disciple’s navel, from Laṃ arises a yellow square earth maṇḍala marked with a wheel, upon which is a yellow Hoṃ atop the fire of time (kālāgni). At the heart, from Yaṃ arises a black wind maṇḍala in the shape of a bow, marked with two fluttering banners, upon which is a black Hūṃ atop Rāhu.
At the throat, from the syllable RAṂ, arises a triangular red fire maṇḍala marked with a jewel, upon which is a red ĀḤ on a sun disk. At the forehead, from the syllable VAṂ, arises a circular white water maṇḍala marked with a vase, upon which is a white OṂ on a moon disk. Having visualized these, one should invite the vajras of wisdom, mind, speech, and body through the light rays of the seed syllable at one’s own heart, and meditate that they dissolve sequentially into HOḤ, HŪṂ, ĀḤ, and OṂ.
Then, beneath the feet, a wind maṇḍala arises from YAṂ, which fans a red triangular fire maṇḍala arising from RAṂ and marked with RAṂ. Above this is the syllable JHAIḤ. Visualize that its light rays stir the light rays of HOḤ and the others, which then completely fill the entire body. Incense mixed with the five nectars (amṛta) should be burned, and a bell should be rung. One should then perform the descent [of the deity] with the mantra: OṂ ARARA RARA LALA LALA VAJRA ĀVEŚAYA HŪṂ. The result of this should be understood from the tantra.
Then, by placing a flower on the head with the mantra OṂ ĀḤ HŪṂ HOḤ, the one who has descended will depart. Furthermore, OṂ, HŪṂ, and HAṂ are for the methods at the head, heart, and uṣṇīṣa. HOḤ, ĀḤ, and KṢAḤ are for the insights at the navel, throat, and secret place. This is the sequence of the ritual for the descent.
Then, have the disciple look at the maṇḍala and ask what appears before their eyes. Based on the distinctions of color, the distinctions of the enlightened activities (karma) should be understood.
Then, holding the two thumbs with the right hand together with a vajra, perform the vajra dance and recite the root mantra or the six-syllable mantra while circumambulating three times. To perform the blessing of truth, recite:
"In this sublime maṇḍala, by whatever merit
I have gained by admitting the disciples,
May the deities, according to their respective families,
Grant accomplishments accordingly from this.
Whichever [family] the [flower] falls upon, that is the family;
By the power of their merit,
It shall likewise emerge from this maṇḍala."
This is the sequence of the ritual for entering the maṇḍala while wearing the blindfold. Then, taking a single flower from the previous flower garland, give that flower into the disciple's cupped hands for the sake of complete purity. Visualize that the disciple's syllable is ignited and their misdeeds are completely purified. The ācārya also bestows blessings in that manner.
Then, preceded by faith and devotion, focus on the maṇḍala situated before you and visualize entering that maṇḍala. Recite: oṃ sarvatathāgatakulaviśodhani svāhā. Either place the symbols of the five Tathāgatas upon the victory vases or cast them onto a thangka; at that same time, the blindfold should be removed. If the blindfold is removed after the flower has already been cast, then recite this mantra to open the eyes: o divyendriyāṇy udghāṭaya svāhā. Whichever deity the flower falls upon, that is the deity of the family.
The accomplishment of the action mudrā of that very deity of the family will be achieved. Taking that very flower and attaching it to a garland, one should place it on the head of the disciple with the mantra: oṃ pratigṛhṇa tvaṃ me imaṃ sattvavala. Then, saying, "O Vajra, look!" and preceded by the names of the deities, one shows and describes the principal deity of the maṇḍala and so forth:
"Look upon this sublime maṇḍala! Now, generate supreme faith. You are entering the family of the Buddhas. You are blessed by mantra and mudrā. You shall obtain perfect accomplishments and the supreme samaya. Enjoy the supreme vajra and lotus. Exert yourself in the mantras!"
Having made this understood, one says: oṃ vajramaṇḍala mahāmaṇḍala mapraviṣṭo 'ham. yogamaṇḍala mahāmaṇḍala mādarśito 'ham. guhyamaṇḍala mahāmaṇḍala dakṣito 'ham. Having said this, the samaya is recited: hoḥ hoḥ. This is the sequence of the ritual for casting the flower, showing the maṇḍala to the disciple, and their entry.
Then, for the purpose of conferring the water and other empowerments, the disciple kneels on the ground before the guru with palms joined and makes this supplication:
"Just as the supreme, sublime empowerment was bestowed upon the Buddha by Bodhivajra, for the sake of protecting me as well, O Vajra of Space and so forth, please grant it to me now!"
Then, the ācārya should expel [obstacles] at the eastern gate according to the sequence that is to be described.
Then, the master leads the disciple by the left hand, accompanied by the activity-vajra (karmavajra), and circumambulates [the mandala] to lead them to the northern gate. There, having seated them upon a throne, light rays from the seed-syllable at the disciple’s heart invite the Tathāgatas and the goddesses of awareness residing in all directions. Having made offerings, in order to confer the empowerment upon the disciple, [the master] supplicates the Buddhas:
"Just as Vajradhara conferred empowerment,
So that beings may be liberated,
O source of all excellent qualities,
Please grant this [empowerment] to this one."
Then, the Tathāgatas together with their consorts melt through great passion. Entering through the path of Vairocana and emerging through the path of the vajra, that melted [essence] enters the mouth of the disciple. Abiding in the lotus of the goddess, in an instant, it is conferred as the empowerment of the Body-Vajra, together with the consort, inseparable from the wisdom-being (jñānasattva).
Furthermore, [the disciple] emerges from the lotus with the physical form of faces, hands, and so forth. Locanā and the other goddesses, filling the expanse of space, hold white vases filled with bodhicitta in their hands. They confer empowerment upon the disciple as they emerge from the lotus. The goddesses, such as Rūpavajrā and the rest, proclaim:
"The auspiciousness that dwells in the hearts of all sentient beings,
The supreme omniscience that is the nature of all beings without exception—
Just as the progenitor generates great bliss exactly as it is, so too, through the supreme empowerment, may auspiciousness be bestowed here. May the glorious one, who is like the moon, the protector of the three worlds, free from the three stains, and like a lotus born from a lake—Buddhalocanā—grant that auspiciousness which brings peace. May the supreme, unwavering speech taught by her, renowned throughout the three worlds as the object of worship for humans and gods, and having become the supreme Dharma, bring peace to all beings; grant that auspiciousness which brings peace. Endowed with the sublime Dharma and possessing the auspiciousness of learning, the Saṅgha bestows the fruit of offerings upon humans, gods, and asuras; grant that auspiciousness which brings peace to the supreme assembly of those who dwell in glory. With this song of auspiciousness, one should perform the rite, as should the self and others. Then, for the sake of purifying the body, taking water from all the vases with mantras such as those of Tārā and others, and pouring it into the conch of victory, one should confer the empowerment upon the crown of the head, the right and left shoulder joints, and likewise the hip joints, reciting: "The great vajra empowerment, which is venerated by all the three realms, the source from which the four secrets arise—grant it, by all the Buddhas!" and "Oṃ ā ī ṛ ū ḷ pañca-dhātu-viśodhani svāhā." By reciting this, the empowerment is conferred with the water from the conch of victory, because the five elements are generated as the five goddesses.
Then, regarding the conferral of the crown empowerment, the empowerment is conferred at the five locations with this mantra, thereby generating the five aggregates as the five tathāgatas: oṃ a ā ī ṛ u ḷ pañca tathāgata pariśuddha svāhā. Then, a crown made of precious gems, gold, or cloth should be recited over with this mantra and bound upon the head. Thus, the purification of the elements and aggregates through these two empowerments constitutes the complete purification of the body; this is the ritual for the water and crown empowerments.
Then, having circumambulated to the right, the disciple is led to the southern door. To purify the speech of the disciple who has offered the supplication as before, the empowerment of the Speech Vajra—indistinguishable from the wisdom-being (jñānasattva)—is conferred by reciting "Great Vajra" and so forth, along with the mantra: oṃ a ā aṃ aḥ ha hā haṃ haḥ pre hoḥ daśa parimita paripūraṇi svāhā. The empowerment conferred at the five locations with this mantra generates the ten winds as the ten goddesses. Then, a precious silk ribbon or a golden flower garland should be bound upon the forehead.
Then, having supplicated in that manner, the two channels are generated as the Father and Mother. With the mantra oṃ hūṃ hoḥ sūryacandra viśodhani svāhā, the vajra and bell are placed upon the head. Through these empowerments conferred at the five locations, the winds and channels are purified, which is the purification of speech. This is the sequence of the ritual for the silk ribbon, vajra, and bell empowerments.
Then, proceeding clockwise, place a vajra ring on the eastern door. To purify the mind into the eastern face, make the supplication as before. Regarding the form of the Mind-Vajra, inseparable from the Wisdom-Being (jñānasattva), make the Blessed One understood as the Primordial Being with:
"The Being without beginning or end,
Vajrasattva, the Great Bliss,
Samantabhadra, the nature of all,
The supreme lord of Viśvamātā."
Then, with the mantra: oṃ a ā e ai ar ār o au al āl aṃ aḥ viṣaya-indriya-viśodhani svāhā, bestow the vajra of the nature of reality. Then, the initiation into the five places is performed by generating the sense faculties and their objects as male and female Bodhisattvas.
Next, having placed flowers on the ears and so forth, the Name Initiation is performed. By generating the action faculties and their objects as male and female Wrathful Deities, bestow the initiation into the five places with the mantra: oṃ ha hā ya yā ra rā va vā la lā caturbrahmavihāra-viśuddha svāhā.
Then, bind bracelets or flower garlands on the hands and feet. To extract one from the lower realms of existence and to bring existence to supreme peace, say:
"I, the Tathāgata Vajrasattva,
Proclaim you to be prophesied:
Sarvatathāgatasiddhi samayas tvaṃ bhūr bhuvaḥ svaḥ."
This is the prophecy of one's own family name according to where the flower falls: parārya, anusama, surata, samara, vijaya, or alala.
Sattva, Mahāsukha, Ānanga, Jñāna, and Sahaja-vajra are specific names of Vajrasattva; ultimately, they should be understood to apply to all vajras.
For Akṣobhya: Hāsa, Vilāsa, Rati, Lilā, Lalita, Svayambhū, Dveṣa, He, Karūṇa, Citta, Hūṃkara, and Akṣobhya-vajra.
For Amoghasiddhi: Amogha, Varāmāśva, Samaya, Pāramitā, Karma, Anila, Sparśa, and Arṣa.
For Ratnasambhava: Ratna, Cintāmaṇi, Kha, Gagana, Tejo, Mārtaṇḍa, Bhaskara, and Māma.
For Vairocana: Vairocana, Oṃkāra, Śāśvata, Tathāgata, Māyā, Buddha, Rūpa, and Kāya-vajra.
For Amitābha: Rāga, Avalokita, Dharma, Padma, Vajrāṅkura, Padmāṅkura, Suratāṅkura, Karūṇāṅkura, Padmānanta, Suratānanta, Amita, and Vāk-vajra.
For the Prajñāpāramitā: Vigī, Velasini, Padā, Kokana, Ananta, Padākā, Mālā, and Vajrodaya.
For Vajradhātvīśvarī: Vajrahara, Sāsā, Jvālā, Mālā, Ākāsā, and Vajrākāśarati.
For Māmakī: ...
Āta, Hasta, Avalī, Karā, Vajramāmakī, and Dveṣarati. For Tārā: Garbha, Māyā, Vaḍava, Tārā, Vajranātyeśvarī, Samayavajra, and Vajrarati. For Locanā: Ḍākinī, Gaurī, Lāsyā, Locanā, and Vajramoharati. For Pāṇḍaravāsinī: Rāga, Gīta, Aho Sukha, Vetālī, Mātī, Hasā, Pāṇḍarī, and Vajrarāgati. By prefixing these with "Vajra," this is the sequence of the ritual for the empowerment of the name and the vajra vow of the purified mind.
Then, having led [the disciple] clockwise in that manner, the disciple should make a supplication at the western face for the sake of the purity of primordial wisdom (jñāna). One should generate the wisdom-vajra body as inseparable from the wisdom-being (jñānasattva), and the wisdom and consciousness as the father and mother in union. Recite: OṂ HAṂ KṢAḤ JÑĀNAVIŚUDDHA DHARMACAKRAPRABHŪTĀYA SVĀHĀ. In place of "Dharma," substitute "Vajra," "Khaḍga," "Ratna," "Cakra," and "Padma," and recite this five times. This is the empowerment of the five places, the purity of primordial wisdom. Then, while the disciple is seated on the cushion, recite "Bhūṃ" and "Vajrahetumāṃ" to produce the Wheel of Dharma, and having placed it on the feet, recite "Oṃ Vajrabhāṣa Raṃ" to produce the conch from the final vowel, and place it in the right hand.
Reciting the syllable A, which arises from the first vowel, place it in the left hand. Then, reciting the bell that arises from A, hand it over to the left hand and say:
"All things have the nature of space. Space itself has no nature. It is equal to space, the supreme of all, the clarity of equality. From this day forth, by mere thought, you shall blow the unsurpassed conch of Dharma, filling all directions, and turn the wheel of Dharma."
Recite: "For the sake of benefiting all sentient beings, turn the wheel of the Dharma for the entire world without exception, according to how they are to be disciplined. Being of the nature of wisdom and method, like a wish-fulfilling jewel, free from weariness and conceptual apprehension, perform the welfare of sentient beings today."
The disciple then prostrates and says: "I shall do exactly as the Lord has commanded." This is the sequence of the ritual of authorization.
Then, recite: Oṃ hrāṃ hrīṃ hṛīṃ hru hṛlīṃ hraḥ svāhā, and Oṃ āḥ hūṃ ho haṃ kṣaḥ. Recite these and the other garland mantras three times and give them, saying: "Blessed One, I have offered this; please remain close to it."
The disciple says: "I have received this from the Blessed One; please remain close to it." Having accepted it, this is the authorization of the mantra.
Then, taking eye-salve made of ghee and honey from a vessel of gold or silver with a golden probe, [apply it to the eyes].
Visualize the syllable pra in the student’s eyes and apply the ointment while reciting: oṃ vajranetra apahara paṭalaṃ hrīḥ. Then recite: "Just as the King of Eye-Physicians removed the cataracts of the world, so too have the Victorious Ones removed the cataract of ignorance from you, my son." This is the sequence for the eye-ointment ritual.
Next, take up a mirror, recite aḥ over it, and show it to the student while saying: "All phenomena are like reflections: pure, clear, and stainless; without anything to be grasped and without anything to be expressed; perfectly arisen from causes and actions. Like the mirror of Kālacakra, they are pure, clear, and stainless. They are the essence of all Buddhas, abiding perfectly within your heart. With the eyes of the Guide, you shall see that they are without essence and without location. Knowing phenomena to be thus, perform the peerless benefit of sentient beings." This is the sequence for the mirror ritual.
Then, having given a bow arisen from the syllable ho while reciting ho, say: oṃ sarvatathāgatānām anurāgaya svāhā. The student, drawing the bow, should say: oṃ sarvatathāgatānām anurāgayāmi, and mentally pierce the obstructors in the cardinal and intermediate directions, above and below. This is the sequence for the bow and arrow ritual.
Then, addressing the student by name, such as "O Vajra [Name]," give them the vajra and bell, and teach the pure phenomena through supreme compassion.
In the Vajra family, one must certainly take life and speak false words; in the Jewel family, one must steal the wealth of others; and in the supreme Lotus family, one must take the wives of others. In the Wheel family, one should thoroughly rely upon alcohol, lamps, the Buddhas, and all sensory objects. In the Khatvanga family, one must not disparage any woman, such as a Caṇḍālī, or the lotus of the sky. For the sake of sentient beings, one should give away wealth and even one’s own body; this is not to be guarded by you. O sons of good family, the Victorious One has definitively taught that otherwise, even in countless eons, one will not become a Buddha.
The goddesses such as Jalamtārā and the crown are the Victorious Ones; the silk streamers are the Śaktis. The vajra and bell, the sun and moon, the ascetic observances, the sensory objects, and so forth, are purified as Maitreya and the others by name. The permission initiation is the glorious, perfect awakening that overcomes the fears of existence, pervading the Kālacakra. Thus, by means of the seven empowerments, the stains of sin are destroyed, and one is perfectly introduced into the maṇḍala itself.
Then, in a secluded place screened by a cloth curtain and the like, one should offer a consort endowed with beauty and youth, possessing the samaya, between the ages of eleven and twenty; or, if such is not available, another mudrā should be offered for the sake of the vase empowerment and so forth. With palms joined, one should visualize the Guru as Kālacakra and recite:
"I prostrate to you, Kālacakra, who has abandoned all obscurations. I prostrate and praise the wisdom body, filled with supreme, unchanging bliss."
"O Protector, grant me now the grace of that unchanging bodhicitta, the inseparability of emptiness and compassion. Together with my children, wife, and all others, I am your servant in every way. Until I reach the heart of awakening, I have no other refuge."
Having made this supplication, the guru, possessing the divine pride of the principal deity of the maṇḍala, causes the disciple to take the form of the Vajra Body and the consort to take the form of a fully perfected goddess, free from ordinary nature. With a gaze of charm and passion, he causes her to touch his breast. This is the sequence of the ritual for the Vase Empowerment, the complete purification of the body.
Then, possessing that same divine pride, the disciple makes a supplication. From the state of emptiness, the disciple is generated in the form of the goddess. Having preceded this with the blessing of the vajra and lotus, they enter into union. Reciting: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ, the light rays from the seed syllable cause the Tathāgatas, such as Vairocana, who are in union with Tārā and the others, to enter into oneself. Through great passion, they melt and descend through the avadhūtī. Stabilizing the coemergent state within the vajra-jewel, it emerges from the lotus. Holding it with the thumb and little finger, one understands the Tathāgata’s fluid and one’s own bodhicitta to be inseparable. Then, the descent into the disciple’s mouth, the Vajra Speech, is as follows:
"Just as the Vajra Holder conferred empowerment upon the sons of the Buddhas of the past, so too, with the delightful bodhicitta, should you, my children, be bathed." Thus it is said, and the pride mantra is recited. The disciple, with the mental state of the assembly of all the Tathāgatas such as Vairocana and so forth, should drink while saying, "O, Great Bliss!" The Wisdom Consort also rises, divested of her garments, and places the Tathāgata-drop from her own lotus into the disciple's mouth. He should likewise drink it. This is the secret empowerment of the conventional bodhicitta of Wisdom and Method. This is the sequence of the ritual for the secret empowerment, which is the purification of speech.
Then the disciple says, "O Blessed One, I have now attained all the perfections; what should I do now?" To the disciple who has thus made the request, the Master, in accordance with his instructions, should kiss the tip of the nose of the Wisdom Consort who is perfectly endowed with form and so forth. Having entered into union and become possessed of passion, he should rely upon her, thinking:
"This is the holder, beautiful and sublime; the Buddhas have declared her to be relied upon. Through union, one should cause the drop to descend into the cakra and experience the equal taste of supreme bliss. The bodhicitta residing in the vajra should be viewed at the tip of the jewel."
And: "Through the gathering of the action mudrā and the passion of the wisdom mudrā, the bodhicitta is stabilized by the ascetic vow. To protect the Great Bliss, the sign is firmly established in the bhaga."
"Since the bodhicitta does not leak, one should meditate on the three realms of existence without exception as the body of a Buddha." Thus it is said and entrusted. The wisdom consort also anoints her body with fragrant substances such as saffron and shows the lotus to the disciple, saying:
"O, this lotus of mine,
Complete with bliss,
If one relies upon it according to the ritual,
I shall abide before them;
Enjoy the lotus as you desire.
For the sake of pleasing the Buddhas and so forth,
I am the King of Great Bliss.
In order to abide here continuously,
Pleasure me with the service of liberation."
The disciple, possessing the divine pride, places the syllables OṂ ĀḤ HŪṂ SVĀ HĀ at the forehead, throat, heart, secret place, and uṣṇīṣa. Abiding in the form of the essence of the assembly of the five families, one visualizes a lotus marked by a vajra arising from ĀḤ and HŪṂ, and a vajra marked by an eight-petaled lotus arising from HŪṂ and ĀḤ. One imagines a red HRĪḤ at the tip of the ring finger of the left hand, and the movement is performed by uttering "ŚĪ" with the tongue.
Then, one recites: OṂ ŚĪ ŚĪ ŚĪ HA HA HĀ SVĀ HĀ, and OṂ SARVA TATHĀGATA ANURĀGAṆA VAJRA SVABHĀVA ĀTMAKO ’HAṂ, together with HŪṂ PHAṬ. Having understood the distinctions of joy through the guru’s oral instructions, the Tathāgatas invited by the light rays of the seed syllables bless the body. The guru also invites Vairocana and the other [Buddhas] in infinite numbers.
One should please [the deity] by becoming of one taste. Furthermore:
"Body, speech, mind, and passion
Are to be placed on the forehead and so forth.
Svāhā is at the secret place and the uṣṇīṣa.
Then, the lotus is to be purified.
From A, an eight-petaled lotus;
From Hūṃ, it is endowed with a vajra.
Thus, together with the vajra,
It is the very tantra of wisdom and method.
From Hūṃ, one's own vajra
Should be visualized as five-pronged.
In its center, an eight-petaled lotus
Is to be thoroughly imagined from the syllable A.
Thus, the vajra together with the lotus
Is to be placed upon the lotus."
The yogi recites "Hūṃ Phaṭ." The Vajradhara proceeds into the womb. With the liṅga firmly established in the bhaga, the bodhicitta is not to be emitted. The entire threefold world without exception is to be meditated upon in the form of the Buddha. One should understand the meaning of this and, having grasped it as appropriate, take the bodhicitta—which is the nature of the samaya—with a mind of suchness, having received it from the lotus with the tongue. This is the sequence of the ritual for the wisdom-gnosis empowerment, the purification of the mind.
Then, by the meaning of "bestowing the precious word empowerment," which is the culmination of special joy, the nature of all phenomena—which is the very reality free from afflictions, arisen at the end of the three drops through the meditation on bodhicitta—is described as the fourth empowerment, the nature of the Great Vajradhara, which is inconceivable. Then, the gaṇacakra should be performed, and after requesting the deities to depart, the vows are to be bestowed upon the disciples.
The conventional [truth] I have taught, specifically the moment of coemergent joy at the limit of the three drops, is not the ultimate. The ultimate is the non-leaking bliss of yogins; therefore, you must guard it. Likewise, the Bhagavān stated in the Ādibuddha:
"Through the union of the action mudrā and the passion of the wisdom mudrā,
By the vow of stabilizing the bodhicitta, one guards great bliss.
The sign abides in the bhaga; because the bodhicitta does not leak,
The wheel of dharma is thoroughly turned.
Apart from this, there is no supreme wisdom.
It is the supreme lord of the three realms,
The inseparability of emptiness and compassion,
Which perfectly accomplishes the welfare of self and others.
When my sons protect this vow, the vow of all protectors,
They will be blessed by all the buddhas and attain awakening.
If I, under the power of passion,
Do not protect the vow previously taken by the Pervasive Lord,
I shall go to the Howling Hell.
When the bodhicitta leaks into the birth-place of a low mind,
One should know to take it up with one's own tongue from outside the lotus of the mudrā."
This is the sequence of the ritual for the fourth empowerment of pure wisdom. Then, the hand of the wisdom consort is placed in the hand of the disciple. Then, holding [the disciple] with one's own left hand and placing the vajra together with the right hand upon the disciple's head, one entrusts it.
"Since the Lord of this [empowerment] is the Tathāgata himself," having said this, [one should say]:
"By no other means is there a Buddha;
Since the three realms are purified by this,
Therefore, through union with this,
Never be separated from it.
This is the unsurpassed
Vidyā-vrata of all the Buddhas.
If some deluded ones transgress it,
The supreme accomplishment will not exist."
Having spoken thus, the vidyā-vrata should be bestowed. This is the ritual of the vidyā-vrata.
Then, having obtained all the empowerments, and having understood through hearing, reflection, and meditation all the meanings of the tantras—the path of all the Sugatas—by your grace, O glorious Guru, I have known them today. From this day forth, having abandoned other Buddhas, Bodhisattvas, and gurus, I shall not show devotion to any other guru. Having made such a vow, one should then offer a supplication to the Guru with the previous verses.
Then, for the sake of the presiding lord, the ritual is as follows: Outside the maṇḍala house, on a level portion of ground measuring four cubits, smear it with cow dung and the like, and construct a boundary of five colors. In its center, upon a two-cubit seat, draw an eight-petaled lotus. Upon that, place the ācārya monk. Eight girls of beautiful form, adorned with ornaments and who have not yet given birth, and two young maidens, together with the Victorious and Fully Victorious vases, should be bound with crowns, silk pendants, and mudrās, and perform the ritual bathing.
"By seeing the threatening gesture and the religious robes of a monk who is a Vajra-holder, those malevolent beings will go below," it is said. Thus, in the center of the five-lined [mandala], the ācārya who is a śrāmaṇera is seated upon a seat devoid of a lotus; having bestowed the silk sash together with the mudrā, the four girls and two young women should perform the ritual bath. Likewise, in the center of the three-lined [mandala], the ācārya who is a householder is seated upon an ordinary seat; having bestowed the mudrā, a single young woman should perform the bath with the single Victorious Vase. This is the ritual for the empowerments of the superior, middling, and inferior ācāryas.
Then, for the sake of the higher empowerments, the disciple offers ten mudrās to the ācārya. Regarding this, it is stated in the Root Tantra:
"The niece and the daughter,
The sister and the mother,
The mother-in-law of the wife,
Likewise the paternal aunt,
The younger sister of the father,
The sister of the progenitor,
The sister of one's own mother,
And one's own wife of supreme form—
Tārā and the others, up to the Dharmadhātu—
These ten vidyās are born of their own families.
A householder who desires liberation
Should offer them at the time of empowerment.
If one who guards these families
Does not offer a vidyā to the Guru,
The empowerment should not be given to him.
Otherwise, it is not from a householder.
Furthermore, O Lord of Men,
For those born of the commoner class,
And even for monks and śrāmaṇeras,
The Guru should bestow [the empowerment]."
The wind and so forth, in sequence, are the commoner (śūdra), the kṣatriya, the brahmin, and likewise the vaiśya, the ḍombī, the naṭī, the rañjikā, and likewise the leather-worker, the caṇḍālī, and the dharmadhātuvajrā—these ten are correctly explained as the great consorts (mahāmudrā). "They bestow the fruit of eating and liberation." Thus, as previously described, these ten mudrās, beginning with the commoner and so forth, are for the monk (bhikṣu). Among those, six are for the novice (śrāmaṇera). One's own wife alone is for the householder (gṛhastha). This is the empowerment of the dharma of the wisdom of primordial awareness (prajñājñāna). The remaining [empowerments] are as before. Through the seven empowerments of water and so forth, one is prophesied for the seven bhūmis as a layman (upāsaka). Through the vase [empowerment], one is prophesied for the eighth, the Immovable (acala), as a "youthful novice." Through the secret [empowerment], one is prophesied for the [ninth,] Good Intelligence (sādhumatī), as a monk, a son of the Buddha, a regent. Through the wisdom of primordial awareness, one is prophesied for the Cloud of Dharma (dharmameghā) as an elder, a second Buddha. Then, for the purpose of making [the disciple] the vajra of body, speech, and mind, the golden yajñopavīta (sacred thread), the mudrā, the silk sash, and the crown are the sequence of the ritual for the successive higher empowerments: the vase, the secret, and the wisdom of primordial awareness. Then, at the eastern gate, holding a parasol over the disciple and circumambulating to the right, with palms joined, one circumambulates the maṇḍala. While making offerings with the parasol, [one says]: "This disciple is entrusted to you; make him a holder of the tantras."
Having thus supplicated the principal deity of the maṇḍala, the parasol is set aside and the student’s heart’s desire is granted:
"Now you shall become a master of the maṇḍala,
A holder of the mantras and tantras.
The Buddhas, the Bodhisattvas,
And all the deities will be pleased.
Out of compassion for all sentient beings,
You yourself must draw the maṇḍala according to the ritual,
With the utmost diligence.
Enter the continuum of the practitioner.
By entering and viewing with reverence
This supreme, great secret maṇḍala,
Today your sins, without exception,
Are liberated and you abide in the authentic state.
Furthermore, for you there is no transmigration.
By this very vehicle of Great Bliss,
Having utterly purified saṃsāra,
You turn away from the sufferings of cyclic existence.
O long-lived one, by this very empowerment today,
Together with all the Buddhas and Vajras,
Through the sovereignty of the three realms,
You are certain to be the lord.
There is nothing in the three realms
Like the sin of being free from desire.
Therefore, you must never be free from desire.
Enjoy all forms of passion;
Bliss is never a source of fear.
Consume the five meats and the amṛta;
Such is the samaya as it has been taught.
Never take life;
Do not abandon the glorious jewels;
Do not forsake the vows,
And you must not abandon the master.
Just as the Tathāgatas have spoken,
There is nothing whatsoever that should not be done.
Possessing the mind of wisdom and method..."
"You have no sin; you need not fear," with this dharmatā, the empowerment is conferred according to the ritual. Just as one would feel affection for an only son, the Buddhas and Bodhisattvas regard the disciple with a mind of loving-kindness; this is the sequence of the rite of granting relief. Once the disciple has thus received the empowerment and been granted relief, they should recite:
"Today my birth has borne fruit;
My life is now fruitful.
Today I am born into the family of the Buddhas;
Today I have become a child of the Buddhas."
Then, as for the offerings: one should respectfully offer to the Guru whatever is available—elephants, horses, precious gems, gold, clothing, ornaments, cattle, buffaloes, male and female servants, a beloved wife, sons, daughters, and so forth. Then, during the day, a sweet feast of milk and other such items should be prepared for ten youths and maidens. When seven ghaṭikās have passed, the community of monks and nuns should be gratified with a sweet meal free of fish and the like, and an offering should be presented. Then, request the deities to depart to the temple.
In a place that is without holes, free from obstacles, and devoid of bustle, at night when the sun has set, one should enter unobserved by others. There, one should abide according to the sequence of the maṇḍala circle: in the center, upon a seat of cowhide and tiger skin, is the Principal Deity together with Prajñā; the ācārya sits there, and the vessel is made of human skin.
To its right, upon a human skin, is Ḍombī. In the cardinal directions, upon seats of dog, horse, ox, and elephant skins, are the Vaiśyā, Kṣatriyā, Brāhmaṇī, and Kṣatriyā. In the intermediate directions, starting from the northeast, are the vessels for urine, feces, blood, and marrow.
Then, in the directions surrounding the Mind Maṇḍala, upon the skins of sheep, wild dogs, camels, and marsh lions, are the Bherī, Umbyā, Nartakī, Maṇikārī, and Kūpakārī. In the intermediate directions, upon seats of goat, deer, donkey, and pig skins, are the Tantuvāyī, Śauṇḍinī, Suvarṇakārī, and Mālinī.
Then, in the third, the location of the Speech Wheel, in the cardinal and intermediate directions, upon the seats of the crocodile kumbhīra, heaps of cowries, heaps of kakari, otters, makara crocodiles, frogs, and tortoise shells, and conch shells, are the Sūnikā, Ghaṭakārī, Piṭharakārī, Veśyā, Śibikāvāhinī, Kaivartī, Nartakī, and Dhovī.
Then, in the fourth surrounding direction, upon the skins of rhinoceros, tiger, bear, and brown bear, are the Lohakārī, Lākṣākārī, Kārpāsakārī, and Tailikī. In the intermediate directions, starting from the southeast, upon the skins of female yak, jackal, otter, and cat, are the Veṇukārī, and...
The woodcutter woman, the leather-worker woman, and the barber woman. In the fifth surrounding circle, for the godhā (monitor lizard), the rat, the sāla-jītaka (a type of bird), and the monkey, there are the barbarian woman, the sweeper woman, the charnel-ground dweller woman, and the dyer woman. From the southeast corner, for the rabbit, the female guṅgu (a type of bird), the iṣukapāśu (a type of bird), and the frog, there are the kośī woman, the mthu woman, the mi-rgod-ma woman, and the mountain-dweller woman. If these skins are not available, then in the east and southeast, there is the skin of a dog; in the south and southwest, the skin of a horse; in the west and northwest, the skin of an elephant; in the north and northeast, the skin of an ox; and in the center, the skin of a human. All these yoginīs are without clothing, with hair loose, and endowed with the five mudrās; to their right are the heroes, equal in number to them, also endowed with the five mudrās, to whom the skin seats should be offered. Their vessels for drink are: in the east and southeast, a mother-of-pearl shell; in the south and southwest, a nārikela (coconut) vessel; in the west and northwest, an earthen bowl; in the north and northeast, a human skull; and in the center, wooden bowls. Then, the samaya substances are the nature of the goddesses; the powers of the thirty-six animals of the seats are the samaya of the aquatic beings. Furthermore, for the cātaka (cuckoo), the parrot, the kokila (cuckoo), the sarika (maina bird), the bat, the pigeon, the crow, the sparrow, the ṅur-pa (a type of waterfowl), the swan, the bya-loṅ (a type of waterfowl), the kokilākṣa (cuckoo-eyed bird), and the jaka (a type of bird)...
The bhagavatī, the potaki, the partridge, the vulture, the heron, the waterfowl, the crow, the vulture, the owl, the hawk, the peacock, the domestic fowl, the hawk, the falcon, the lapwing, the woodpecker, the blue-eyed cakora, the grouse, the great leather bird, the dhātūha, the pahoratasvaya, the fish-eater, the crane, and the amparika—these are the powers. These are the thirty-six samaya substances of the sky-goers.
Then, furthermore, there are the teeth, hair, skin, flesh, sinews, bones, stomach, bhaga, lice, body hair, worms, lungs, intestines, the genitals, phlegm, bile, lymph, blood, sweat, fat, tears, saliva, mucus, urine, grease, and pus; these are of various colors and various scents. There are also the excrement, the tongue, the eyes, the ears, the nose, the semen, and the dust. These are the samayas of the bodies of sentient beings.
The semen, urine, feces, marrow, flesh, spleen, bile, blood, intestines, and skin, along with water, the offering water, incense, lamps, flowers, unspoiled fruit, and the divine food, should be placed in vessels and set out in the eight cardinal and intermediate directions.
Then, the ācārya, having preceded the practice with the meditation on the protection wheel, should, following the realization of emptiness, invite the wisdom maṇḍala with light rays from his own seed syllable. Having first presented the water for the feet, he should cause them to enter the maṇḍala of the heart and so forth. He should meditate on them in the form of deities. Then, the ācārya should first set out the samaya substances, as well as the strength-giving, intoxicating, and food offerings, and purify the torma. Alternatively, another method of purification is to dissolve the five nectars with the intoxicant using the mantra: oṃ vajrakrodheśvarī sarvadravyāṇi viśodhaya hūṃ phaṭ. With this, one should perform the sprinkling of the cleansing water. Then, taking [the substance] with the ring finger, one should make a triangular shape and, in its center, make a circular maṇḍala, into which the wisdom maṇḍala is invited. Then, taking it with the ring finger, one should perfectly please them with the previously mentioned mantra.
Then, one should perform the confession of misdeeds and so forth, make supplications for one's desired aims, and request the deities to depart. Then, one should give the torma to the field protectors with the previously mentioned mantra. Then, with oṃ hāritī piṇḍikaṃ pratīccha svāhā and oṃ dūtike agragrāsaṃ pratīccha svāhā, one should consecrate the food and the first-portion offering with the three syllables, place them on the ground, and give them to those who have not yet eaten. Then, the patron should make a maṇḍala and request, "Please accept [this] as you please."
Then, the Karma-vajra, with devotion and conscientiousness, should respectfully offer those various samaya substances to the guru. The vessel of intoxicants should be served with the lotus-hand, and the recipient should also receive it with the lotus-gesture. To the ācārya, everything should be served in double portions. Having offered the first portion of the intoxicants to the ācārya and prostrated, they should drink. Until permission is granted, the intoxicants must not be placed on the ground; if they are placed on the ground, they should be served and received from one another with the lotus-hand.
When serving strength, intoxicants, and so forth—whether licked, drunk, eaten, or chewed—at that time they should recite:
"Phenomena are pure by nature;
Do not entertain doubt regarding this.
Brahmins, dogs, and outcasts—
Eat them all as one in nature.
The Sugatas' dharmas are undefiled,
Like space, stainless and free from
Subject and object; take refuge
In this without error."
Furthermore:
"Without the permission of the Lord of the Mandala,
The gaṇacakra should not be performed.
Those possessing the deity yoga
Should perform all activities slowly;
Otherwise, distraction will arise.
If one wishes to leave, one should prostrate to the Lord of the Mandala and so forth and request permission. At the time of entering, one should prostrate. Thus, one should enjoy [the feast] in meditative equipoise."
When the consciousness is uplifted by strength, intoxicants, and so forth, and permission has been obtained from the guru, one should sing a few pleasing vajra songs accompanied by the mudrās and dances of the respective deities. Then, having partaken of the food, drink, and so forth, such as strength and intoxicants, one should gaze with side-long glances at the yoginīs residing in their respective places. One should perform various karaṇa gestures, such as touching the high, firm breasts and the lotuses, and kissing and embracing.
In this context, the yoginīs should abandon conceptualizations of individual shame, caste, or lack of caste. The yogins should not reject those sisters and so forth residing in their respective places, even if they have missing noses, ears, or lips, or if they are of unattractive form; the same applies to the yogins. Furthermore, if a young woman with eyes like an utpala lotus makes offerings to the vajra together with the ācārya and the heroes, her merit is greater than that of offering immeasurable lands, elephants, horses, maidens, and so forth.
Here, the hand gestures, symbols, and the divisions of the families of the yoginīs have not been written out for fear of excessive length in the source text. Then, one should enjoy the strength, intoxicants, and so forth, and perform everything in that manner. Once completed, the ācārya should have the leftovers of what was eaten and drunk collected.
Once the [remains] have been placed in front, pour intoxicants and so forth into them once more. Sprinkle the "mouth-spray" of alcohol, which has been consecrated by the three mantras, and offer the remainder of the torma with the mantra: oṃ kha kha khāhi khāhi ucchiṣṭa baliṃ ucchiṣṭa bhakṣaka svāhā. Then, place the [remains] outside along with the lamps.
Next, offer a pair of garments, bracelets, earrings, and so forth, as well as fragrant tooth-sticks and the like, to the principal deity, the heroes (vīra), the heroines (vīrā), and the rest. Then, having prepared a maṇḍala, the patron should make this aspiration: "By this merit, may all sentient beings dwelling in the three realms attain the unsurpassed [state]." Then, the remaining [remains] should be buried in a pit.
In this way, the gaṇacakra should be performed by the local king or others. As for others, having invited as many ordinary women or men as are available—five, thirteen, twenty-one, twenty-nine, or a complete assembly—everything should be done accordingly, including the seats and so forth.
Then, regarding the "heroes' feast" (vīrānna): if there is no colored-powder maṇḍala, make a square in the center with cow dung. Then, the ācārya should perform the invitation of the wisdom wheel (jñānacakra) and so forth as before. Furthermore, the principal of the assembly should face east. To his left, the patron should offer a single mudrā.
Otherwise, it is because the drinking of alcohol is prohibited for those without a mudrā. To the right of that, the ācārya monks are seated in a row facing east. From the southwest, the ācārya śrāmaṇeras face north. From the northeast, the ācārya householders face south. Likewise, the bhikṣuṇīs, śrāmaṇerīs, and upāsikās are also seated. To the left of the leader of the assembly, the patron should offer a single portion. Otherwise, it is because eating is prohibited by the power of being without a method (upāya). The remainder is the same as before. This is the sequence of the ritual for the gaṇacakra together with the feast of heroes.
Then, having preceded the offering and so forth to the maṇḍala as described, or to a maṇḍala such as a painted image, the consecration of cast metal images and so forth is performed as follows: from the state of emptiness, one should visualize the form of the samayasattva, complete with the seed-syllable at the heart, either arising from the seed-syllable and so forth or instantaneously. One should then dress it in new red garments and so forth. Then, the patron, together with the flowers, visualizes the image itself as being together with the flowers; the patron, together with the cast metal image and so forth, enters the colored powder maṇḍala just like a disciple. The ācārya should also cause the patron to offer a garland of flowers to the sign of the meditational deity of the cast metal image and so forth, or to the sign of its family. Alternatively, one may omit the casting of the flower.
One should enter by merely beholding the maṇḍala of cast images and so forth. Furthermore, in the eastern direction or the northeast corner of the maṇḍala, one should prepare a bathing platform with appropriate length and width, or otherwise smear the ground as is customary with the five products of a cow mixed with the five nectars (amṛta). Having arranged eight vases at the cardinal and intermediate directions, and having made the area as pleasing as possible with flowers and so forth, parasols, victory banners, flags, bells, dance, song, music, and so on, according to one's ability, the ācārya should don all the ornaments on an auspicious lunar day and, with the divine pride of Vajrasattva together with the consort, draw the maṇḍala in colored powders in the center of the platform. It should be square, the size of the maṇḍala of the Mind, without a pediment, and possess a western gate. One should draw an eight-petaled variegated lotus with the symbols of Amoghasiddhi and the others in the cardinal and intermediate directions. Upon that, on the platform, one should draw an eight-petaled lotus and request the cast images and so forth, which are capable of being moved, to be seated facing the east. In temples and caityas, as well as in sanctuaries, one should generate the samaya beings as before and visualize them as residing in the maṇḍala. Since a bathing platform is not required for those [fixed images], there are these two distinctions. Furthermore, at night, having first seated the cast images and so forth, and having first performed the foot-washing and so on while facing them, the nirmana-cakra [ritual] is to be performed.
With the mantra Oṃ āḥ hūṃ ho haṃ kṣaḥ, hold white mustard seeds in the right and left hands and circle them twice in each direction. Reciting Oṃ sarvapāpaṃ dahana vajrāya vajrasattvasya sarvapāpaṃ daha svāhā, one should cast the white mustard seeds into the fire. The same is done by circling them to the right.
Likewise, holding a clay bowl filled with water, along with dūrvā grass and cow dung in the hands, one should offer the changa-zan and the gsil-ya-ba-ras [ritual substances]. However, the bowl and so forth should not be thrown into the fire. Then, touching cast-metal images and the like with the hand, one should apply fragrance to the heart center of the cast-metal images and so forth, either directly or to their reflection in a mirror, while reciting the principal mantra as appropriate. Flowers are offered to the head, and the water for the feet (argha) is placed before them. One should circumambulate while offering lamps. Having recited the six-syllable mantra seven times, one should burn butter and white incense as an offering. This is the sequence of the nirmāṇacakra ritual.
Then, while reciting the six-syllable mantra, use a dūrvā brush to apply the five nectars (amṛta)—consisting of curd, milk, butter, honey, and sugar—which are contained in a copper vessel. Furthermore, one should bathe the cast-metal images and so forth that are suitable for bathing with curd, milk, butter, cow dung, and water, using the mantra Oṃ hūṃ trāṃ hrīḥ aḥ. For painted scrolls, books, and the like, the bathing is performed upon their reflection in a mirror. Then, while reciting the six-syllable mantra, one should bathe them with pure water and fragrant scents.
Then, to purify it by pouring the five cleansing substances into a bronze vessel, recite: oṃ sarvatathāgatakāyaviśodhani svāhā. Anoint it with fragrant butter ripened by fire and the sun, and then with the cleansing substances again. Anoint it with an acidic liquid and bathe it in that manner. Then, having anointed it with turmeric in a bronze vessel, bathe it once more. Next, anoint it evenly with sandalwood, saffron, camphor, musk, and so forth. Visualize that it is being bathed by vases invited by the light rays of the seed syllable at the heart, and perform the bath with the water of the vases accompanied by auspicious songs and the previously mentioned verses. Wipe it with a soft cloth moistened with water that has adhered to it, and offer it garments as much as possible. Then, using the seed syllable, invite the wisdom beings (jñānasattva), the buddhas, the bodhisattvas, and the deities before you. Having preceded this with the water for the feet, the water for the face, and the offering water, place the right knee on the ground. Ringing a bell with the left hand and fumigating with an incense burner in the right, and possessing a vajra tongue arisen from hūṃ, offer praise by substituting "I, the great vajra [Name]" for "the Blessed One Kālacakra himself." Having prostrated, request them to depart with: oṃ vajrapunarāgamanaṃ muḥ. Anoint the five places of the cast images and so forth that have been bathed with fragrance and make offerings.
Having touched the vajra on the right three times while reciting the six-syllable mantra, one should recite the mantra of each respective deity and then offer the bali offering cake to the guardians of the directions. Thus it is said. If a sentient being is stable, even if there is no preliminary consecration (adhivāsana), the consecration should be performed; the rituals to be described should be carried out in a single day. If the patron has the means, the preliminary consecration should be performed for the sake of the equipment of merit (puṇyasaṃbhāra). This is the sequence of the ritual for the preliminary consecration of the deity.
Then, on the ground to the east of the maṇḍala, one should construct a four-doored structure with five lines (rekhā). In the center is an eight-petaled lotus. The symbols (cihna) should be arranged in the cardinal and intermediate directions according to their proper order. Then, having entered the maṇḍala facing it, the ācārya should explain the specific methods for generating the deity according to the tantras, sādhanas, and so forth. For caityas and the like, one should meditate on the form of the samayasattva either gradually from the state of emptiness or instantaneously. For volumes of scripture, from the state of emptiness, from the syllable Āḥ, Amitābha arises together with his consort upon a lotus and sun disk. Through the complete transformation of that, one meditates on the samayasattva in the form of Amitābha, the essence of the reflected image of the syllable. Temples, caityas, perfumed chambers, and so forth, are situated upon a lotus and moon disk.
From the syllable Oṃ, Vairocana arises, embracing Locanā; from their complete transformation, one should meditate on the samayasattva in the form of Vairocana, the nature of the images in the temple and so forth. Furthermore, having established the nature of emptiness, one should meditate on oneself as Kālacakra according to the ritual taught in the sādhana, using the words: "The vajras of the body, speech, and mind of the Victorious One and his consort." One should also meditate on the deities and so forth in their respective forms, arising from their individual seed-syllables. From the white moon up to the green maṇḍala of space, these are to be arranged from the forehead wheel to the secret place, and one should meditate on the syllables from Oṃ to Kṣaḥ.
The deities are as follows: having invited the wisdom wheel with light rays from one's own seed-syllable, one should worship them with water for the feet and so forth. Reciting "Jaḥ Hūṃ Baṃ Hoḥ," one should perform the summoning, entering, binding, and subduing by means of the four wrathful deities and the mudrās of the hook and so forth, in successive order. Then, for cast images and the like, one should place the seed-syllable letters within the union of the sun and moon at the heart lotus. Then, the empowerments of water and so forth are to be performed just as the empowerment of the disciple was previously described. Alternatively, everything may be completed through meditation alone. Furthermore, setting aside the actual empowerment, one should place the seed-syllable at the heart, clearly visualize the form of the deity's image, and perform the worship with one's own mantra or with this mantra:
Oṃ āḥ vajravastraye hūṃ svāhā. With this, and with mantras such as oṃ āḥ vajra... hūṃ svāhā, where oṃ āḥ vajra is uttered first and hūṃ svāhā is appended at the end, one should offer flowers, incense, lamps, perfumes, divine food, ornaments, and so forth. Oṃ āḥ sarvaśodhana hūṃ phaṭ is the mantra for purifying rice and other such items. Oṃ vajra svāhā is the mantra for bringing forth the rice. Then, having consecrated the samaya substances, one should show a mirror with the mantra oṃ vajra āḥ.
Next, to please [the deity] with a fire offering (homa), one should use various forms such as cast images according to the patron’s wealth. The purpose is to achieve desired goals, ranging from pacification up to the state of a buddha. Taking honey from a vessel of silver or the like using a golden probe, one should apply it to the eyes of a cast image while reciting: oṃ cakṣu samanta cakṣur viśodhane svāhā, thereby opening the eyes. For books and other such objects, one should perform the same ritual upon the reflection in a mirror.
Then, into the fire of the hearth or another fire, one should pour milk, unbroken rice, butter, honey, and sugar into a vessel placed upon a tripod using a homa ladle or a cardamom leaf. Reciting the principal mantra, one should cook it until it is done. Reciting oṃ dānyānaṃ samādhi dhyāna priṇane svāhā, one should offer that very porridge to the cast images and other representations of the deity, visualizing them as the deity’s form.
Offer the mouth-rinsing water together with fragrant honey. Then, have them hear this samaya: OṂ HŪṂ TRĀṂ HRĪḤ A. For the volumes of scripture, dissolve Amitābha together with Prajñā; meditate on the name-slips as being the nature of the thirty-two major marks and eighty minor signs, in the form of vowels and consonants. For temples and the like, dissolve Vairocana together with Prajñā; one should contemplate them as the residence of the various absorptions of all the naturally perfectly awakened Buddhas, their Dharma, Bodhisattvas, Hearers, and so forth. For a stūpa, dissolve Vairocana together with Prajñā in that manner, and in its center, upon the hub of a lotus, is a white eight-spoked wheel on a moon disc. On the petals in the north and other directions, one should visualize a sword, a vajra, a jewel, and a lotus. Then, having made offerings of flowers and so forth, join the palms and pray:
"Just as all the Buddhas,
From their residence in Tuṣita,
Were born from the womb of Māyādevī,
So too, within this very image,
O Protector, remain steadfastly and eternally.
For the sake of increasing the mind of awakening,
Please accept these offerings and the rest
For the benefit of [Name]."
This is for the purpose of requesting them to remain for as long as possible. Recite the six-syllable mantra and [visualize] the upper, middle, and lower parts of the cast-metal images and so forth.
One should perform the circumambulation three times with the vajra in the right hand and offer praise with the words: "I bow to you, the supreme vajra of supreme generosity," and so forth. To eliminate the faults of omission or addition, recite the hundred-syllable mantra:
Oṃ vajrasattva samayam anupālaya | vajrasattva tvenopatishtha | dridho me bhava | sutoshyo me bhava | suposhyo me bhava | anurakto me bhava | sarvasiddhim me prayaccha | sarvakarmasu ca me cittam shriyah | kuru hūṃ ha ha ha ha hoḥ | bhagavān sarvatathāgata | vajra mā me muñca | vajrī bhava | mahāsamayasattva āḥ |
Having thus recited the hundred-syllable mantra, request forbearance with these words:
"Whatever was omitted or added through lack of presence, ignorance, or lack of respect, I pray that you, the compassionate ones, grant me forbearance for all of it without exception."
"It is right to request forbearance from the Buddhas and their goddesses, their sons, Brahmā, the nāgas, and all others, for any omissions or errors in the ritual. May you protect the cast images and the like from fire, earth, water, and wind. May you grant the patron peace, increase, and constant auspiciousness. May you likewise please the children, the disciples, and myself. Having departed for the Buddha-fields, I request that you return here once again."
Recite this three times. Then, offer the torma to the guardians of the directions and all the bhūtas. The patron should also perform circumambulations, offerings, and prostrations to the cast images and the like, and present a fee to the ācārya to ensure their complete satisfaction.
In the maṇḍala of Amitābha, there are volumes of scripture. In the maṇḍala of Vairocana, there are temples and the like. In the maṇḍala of Vajrasattva, there are actual bodies or images whose specific identities are unknown. If, however, one recognizes a cast image or a statue as belonging to a particular family, then the maṇḍala of that specific lord of the family should be used. As it is said:
"The consecration of an image should be performed according to the maṇḍala of the very tantra in which it resides. Alternatively, one should understand the distinctions according to the deity’s own nature as the ācārya."
Therefore, by the intention of this supreme, unsurpassed [tantra], the consecration is of the [Vajrasattva] family, even for deities taught in other tantras.
Regarding the consecration of small-scale ritual objects such as cast images: from the state of emptiness, one should instantaneously visualize the samayasattva through its seed-syllable and so forth, and then cause the jñānasattva to enter by means of light rays from the seed-syllable at one's own heart. Having invited the Tathāgatas and others with light rays from one's own seed-syllable, and having also conferred empowerment with the water of the vase and made perfect offerings, one should recite the mantra of that [deity] one hundred and eight times. This is the sequence of the ritual for the consecration of cast images and the like.
Regarding the consecration of a protection wheel: the ācārya, possessing the pride of Vajradhara, should cause the jñānasattva corresponding to that samayasattva to enter and meditate upon it according to the ritual.
Thus, according to the specific object of accomplishment, one should meditate on each respective [deity]. Furthermore, one should meditate on the mantra of the principal deity of the protection wheel as entering the name of the practitioner. Then, [the mantra] enters through the aperture of Brahmā at the crown of the protection wheel, descends through the vajra path into the lotus of the goddess, and—having entered the Tathāgata in that manner by means of light rays from the seed syllable at the heart—one is empowered. Furthermore, one should also [empower] oneself with the water of the vase. Then, one should recite the heart mantra of the principal protector one hundred and eight times.
Then, the ācārya, possessing the pride of Vajradhara, should meditate on a five-pronged vajra instantaneously in the palm of his right hand, which is blessed by the letter ĀḤ and the sun [disc] marked by the letter ĀḤ. With his left hand, he should instantaneously meditate on the form of a lotus petal, blessed by the letter ĀḤ. The central thread of the rosary placed between them is the nature of Vajrasattva. The threads in the cardinal and intermediate directions are the nature of Padmapāṇi, Maitreya, Gaganagañja, Samantabhadra, Vajrapāṇi, Mañjuśrī, Sarvanīvaraṇaviṣkambhin, and Kṣitigarbha. The beads are the nature of Vairocana and the others. The central bead (maṇi) should be instantaneously visualized as the nature of the qualities such as the powers (bala). Vajrasattva and the others, invited by the light rays from the seed syllable at the heart, should be inserted exactly as they are.
OṂ PADE PADE MAHĀJÑĀNĀṂ SARVABUDDHAMĀTṚṂ BHAVEḤ HŪṂ HŪṂ HŪṂ HOḤ HOḤ HOḤ AḤ KHAṂ SVĀHĀ. Having consecrated [the rosary] with this mantra, confer the empowerment with the water from the vase and make offerings. To perform this with little difficulty: visualize the rosary string as being of one taste with Vajrasattva, and imagine that through its complete transformation, it takes the form of the rosary. Confer the empowerment and recite the heart mantra of Vāgvajra one hundred and eight times. Alternatively, from the state of emptiness, assume the divine pride of Vajradhara; then, with light rays from the seed syllable at the heart, invite the HŪṂ syllables and cause them to enter the main bead and the other beads as the nature of the major and minor marks. Likewise, for the bell, use the thirty-two vowels beginning with A; for the vajra, use the eighty consonants beginning with KA. The same applies to the shoulder-strap and the brahmin’s thread. This is the sequence of the consecration ritual for protection wheels and so forth. For the sake of a capable patron, construct a maṇḍala with Vairocana as the principal deity on the bank of a pond. Possessing the yoga of the principal of the maṇḍala, offer torma cakes to the cardinal and intermediate directions of the pond. From the state of emptiness, from BHRŪṂ arises a wheel together with BHRŪṂ, from which arises Vairocana together with Locanā. Then, there is the white Vajra Varuṇa, with a human face and seven hoods, who dwells in a playful embrace with the consort, holding a snake-noose in his left hand.
Visualize the blue utpala held in the right hand, with the portion from the navel downward in the form of a snake. Meditate on this as the samayasattva. Then, radiating light from the seed syllable at one's own heart, invite Vairocana. Having preceded this with the offering of water for the feet and so forth, one should cause him to enter by reciting: oṃ samayas tvaṃ. After conferring empowerment and making offerings of flowers and the like, that [image] is completely transformed. It becomes water possessing the eight qualities—having the nature of the amṛta of wisdom, fragrant, flavorful, light, soft, cool, and not causing disease in the throat or stomach—extending down to the base. The eight nāgas, including Nanda, Padma, Takṣaka, and Varuṇa, are situated in the four cardinal directions, their waves moving toward the east and the other directions. In the intermediate directions, Śaṅkhapāla, Karkoṭaka, Kulika, and Mahāpadma are to be visualized or fashioned from gold, brass, copper, silver, lead, bronze, iron, and tin, respectively. Instantly, they are to be conceived in the form of the samayasattvas. Invited by the light rays from the seed syllable at the heart, they should abide inseparably from the jñānasattvas. At that time, the form [of the deity] should be twice the height of the sacrificial pillar. In its center is Varuṇa. Into that, one should pour honey mixed with water and the five amṛtas. Having properly worshipped it with flowers and so forth, one should perform the homa.
Beside that, smear the ground with cow dung and prepare a cool-scented maṇḍala. Invoking them with light rays from the seed syllable at one's own heart, visualize Vajra Varuṇa at the center of the lotus in the maṇḍala, Nanda and the others in the cardinal and intermediate directions, and all the nāgas throughout the outer perimeter. Recite the mantra: OṂ ĀḤ VAJRA VARUṆĀYA HŪṂ SVĀHĀ. Thus, with the mantra containing their respective names, make offerings of white flowers.
Accompanied by the nāga mudrā, offer a milk torma with the mantra: OṂ ANANTA VĀSUKI TAKṢAKA KARKOṬAKA PADMA MAHĀPADMA ŚAṄKHA PĀLA KULIKA DEVATI MAHĀDEVATI SOMA ŚIKHI DAṆḌADHARA APALĀLA HULU HULU NANDA UNANDA SĀGARA MAHĀSĀGARA TĀBHA MAHĀTĀBHA ŚRĪKĀNTI MAHĀKĀNTI RATNAKĀNTI SURŪPA MAHĀSURŪPA BHADRIHĪKA MAHODARA SILI MAHĀSALI. OṂ BHAKṢA BHAKṢA ĀGACCHA ĀGACCHA MAHĀNĀGA ADHIPATI SARVA BHŪTAVA PHRUṂ PHRUṂ SVĀHĀ. With this mantra, present the milk torma. Then, for the sake of their remaining, recite the hundred-syllable mantra and dispatch them to the eight directions, blessing them to remain outside. Furthermore, one should please young maidens. This is the ritual for the consecration of ponds, bathing places, and wells.
Next, regarding the ritual for the consecration of trees, groves, and so forth: having offered torma in the various directions, the ācārya, who is the nature of Vairocana, should visualize the principal tree as Vairocana arising from the state of emptiness. One should then cause the wisdom-being (jñānasattva) to enter by means of the preliminary water offering, and empower it with the water from the vase; through the complete transformation of that, it becomes the tree. In the center of that, one should likewise cultivate the visualization of the tree. One should also worship the deity residing in that principal tree with flowers and so forth, request it to perform the activities of others, and pray for it to remain. Offering torma in the various directions is the sequence for the ritual of consecrating groves and the like.
Now, since it is taught that a homa must precede all empowerments, consecrations, and so forth, the conventional homa will be described here. During the first watch of the day, one should perform the activities of pacification and so forth; the same applies to the night. Thus, during the half-watches or the watches, for all activities—pacification, enrichment, killing, causing division, magnetizing, summoning, deluding, and paralyzing—one should perform them in the center of the city, in the directions of Yama, Nairṛti, Varuṇa, Vāyu, Yakṣa, Īśāna, the East, and the southeast. At the time of empowerment, outside the perimeter of the colored powder mandala, having left a space of two cubits, one should perform it in the direction of the Yakṣa or Rudra in a circular shape.
It is square, bow-shaped, or possesses five, seven, three, six, or eight corners. It may be one cubit, two cubits, half a cubit, or equal to a circle; or forty, twenty, or thirty finger-widths. The height above the ground is half the width of the hearths. On the rim of the hearth, the width is one-sixth of the depth. The pedestal is twice that, and the rim is twice that again. Furthermore, the rim should be made equal to the lip. Above, the hearths should be marked with the symbols of the moon, the sun, the moon, a blue mandala, a red mandala, a smoke-colored mandala, a yellow mandala, and two Mount Merus. Having divided the pedestal into five parts, one should omit two parts on the two sides; on the remaining three parts, one should encircle them from below in sequence with the symbols to be described. If made of earth, it should be half the size of the water [section]; if made of colored powder, there is no fixed rule. On the outside of that, two parts are encircled by lotus petals; two by palms with fingers; two by crow feathers; two by red arbja tree leaves; and two by yellow arbja tree leaves. On the outside of that, two parts are encircled by kuśa grass and hair of the deceased; two by leaves of the preta tree; two by red flowers; and two by yellow flowers. The measurement of the hearth is the lotus petals. The central hub of the principal [deity] is one-twelfth of that. Upon it, there is a black vajra and a white lotus.
One should arrange a white wheel, a black curved knife, a black sword, a red arrow, a red vajra hook, a yellow snake-noose, and yellow vajra chains. In the hearth for all activities, on the lotus petals in the east and so forth, there are a sword, a jewel, a wheel, and a lotus. In the intermediate directions, there are a black curved knife, a red hook, a yellow vajra noose, and a white trident. This is likewise for pacification. For enrichment, in the cardinal directions, there are the symbols of the vajra and so forth, and in the intermediate directions, a black curved knife and so forth.
Likewise, for killing, the maṇḍala faces east; for killing and separating, the symbols such as the sword face north. For magnetizing and summoning, facing south, there are the jewel and so forth in the cardinal directions, and the red hook and so forth in the intermediate directions. For stupefying and paralyzing, facing west, there are the wheel and the yellow noose and so forth in the intermediate directions. Leaving two cubits in front of the hearth, one should construct three enclosures with white, red, and black colored powders. The gates are one-eighth of the width of the enclosure, facing north and so forth. All hearths should be provided with archways (toraṇa) corresponding to the gates of the maṇḍala. In the space two cubits in front of the hearth, according to the distinctions of pacification and so forth, one should draw a lotus with the same hand-gestures as before.
The specific insignia, each one cubit in size, should be placed in their respective directions. For the all-accomplishing activity, it is marked by a crossed vajra (viśvavajra) contained within a source of phenomena (dharmodaya). Thus, the seats for the ladle for the fire offering (homa) and so forth, as well as the seat for the water for the guest (argha), are to the right and left. One should remain seated upon those seats in the proper sequence: placing the right foot above the left knee is the lotus posture (padmāsana). Placing the right foot upon the left thigh and the left foot upon the right thigh is the vajra posture (vajrāsana). The asura posture is to remain with the body hunched like a tortoise. Placing the two ankles together, pressing the buttocks against the heels, and raising the two knees is the squatting posture (utkuṭukāsana). The left foot is in the half-lotus posture (ardhaparyaṅka). The opposite of that is the second [half-lotus]. Placing the two ankles of the left foot together, pressing the buttocks against the heels, and raising the two knees is the squatting posture. Remaining with the left foot in the full lotus posture and the right in a squat, slightly extended, is the half-lotus posture. The opposite of that is the second variation. Placing the heel of the left foot at the anus and remaining in a squat with the right is the "foot at the anus" posture. The opposites of those are [the remaining variations]. Then, in sequence, there are rosaries of crystal, pearl, human tooth, bodhīja, lotus seed, red sandalwood, rudrākṣa, and rudrākṣa. Then, the lotus vessel and its petals...
The bases are twelve finger-widths [in diameter] and are made of crystal, silver, skull, iron, gold, copper, wood, or clay. Then, the darvī (ladle) has a handle one cubit long marked with a vajra, and its upper portion is shaped like joined palms. Its center is square, marked with a lotus, and four finger-widths [in size]. Its tip is a five-pronged vajra. From the central prong, it has an opening for the flow of the essence. Slightly thinner and smaller, but equal in length, is the upper portion of the sruk (spoon), which is marked with a lotus. Thus, for the two [types of rites] such as pacification and so forth, there are five hundred fuel sticks each: of udumbara, bodhi, nyagrodha, bakula, and grapevines. There are five hundred human bones in the shape of little fingers. Likewise, there are five hundred [feathers] from the tail of a crow. Likewise, there are five hundred [sticks] made of khadira or palāśa, or made of bilva, twelve finger-widths long. Thus, the substances are: for pacification, cow’s milk and dūrvā grass; for enrichment, ghee and dūrvā; for killing, meat and poison; for expelling and separating, rījaka and salt along with human fat; for magnetizing, dust and red flowers such as karavīra; for summoning, urine, pola leaves, and fruit; for paralyzing, saliva and withered flowers; for stupefying, śigru and dhatura leaves. Thus, for each pair: white, fragrant flowers; and black, thorny, salty [flowers].
[The colors are] red and yellow. Thus, the cold incense is made of aloeswood, sihlaka, camphor, honey, and sugar. Thus, the intensely fragrant incense is made of excrement, meat, and blood. Thus, the incense that becomes very pungent is made of guggulu, lac, white incense, kunduru, śrīvasa, and molasses. Thus, the astringent incense is made of the powder of harītakī and molasses. Furthermore, in their respective order, there are milk-rice, curd-rice, stomach-rice, ghee-rice, sesame-rice, mung-bean-rice, and chickpea-rice. Thus, for each pair, one should anoint with white sandalwood, blood, charcoal, saffron, bezoar, red sandalwood, turmeric, and orpiment. Thus, the lamps are made of ghee, human fat, sesame oil, jotiṣmati oil, and bhallātaka oil. Thus, the unspoiled [offerings] are made of śāli rice, rājaka, white mustard, and small beans. Thus, white garments and so forth should be understood for the pacifying and other rites. Thus, the master, having sat upon the seat as described and in the posture as described, [the color] is green for all activities. For the pacifying and others, there are two each: peaceful and white, wrathful and black, passionate and red, and stiff and yellow.
Having visualized the previously described form of Kālacakra and established the protection wheel, one should drive stakes made of udumbara, paṭa, aśoka, bone, iron, khadira, sakhog, or bilo wood into the ten directions according to the sequence of the previously taught ritual. Then, taking water from the offering vessel with kuśa grass, one should perform the sprinkling of purification with the mantra: oṃ āḥ hūṃ hāḥ phaṭ.
Next, for all activities, or for pacifying and so forth, one should stack fragrant substances such as sandalwood, milky trees, red sandalwood, and astringent woods. Taking fire from the houses of a temple, a brahmin, a vaiśya, a caṇḍālī, a kṣatriya, or a rājanya, one should place it there and kindle it with a bellows. Then, to invite the fire deity (Agni), one recites: oṃ ehyehi mahābhūta deva ṛṣi dvija-sattama | gṛhītvā yudha mahāra āsmiṃ sannihito bhava vajradhara ājñāpayati svāhā.
Visualizing the fire deity in the form of a deity arising from the syllable raṃ upon a moon or sun disk according to the specific activity—either in one's own heart or in the external hearth—one should summon him with the hook mudrā while reciting jaḥ hūṃ baṃ hoḥ. One should cause him to enter with the vajra mudrā, bind him with the noose mudrā, and bring him under control with the bell mudrā.
Then, for all activities, [the deity] is green in color, with a vajra and a rosary in his two right hands, and a bell and a lotus in his two left hands.
The robes, eyes, and hair are reddish-yellow. He is sealed by Akṣobhya. For pacifying, he is white; in his right hands are a lotus and a crystal rosary; in his left hands are a water-pot and a conch. For enriching, in his right hands are a wheel and a pearl rosary; in his left hands are a lotus and a water-pot. He is sealed by Amitābha.
For [subjugating], he is black; in his right hands are a curved knife and a trident; in his left hands are a skull-cup and a khaṭvāṅga. He is sealed by Amoghasiddhi. For expelling and separating, in his right hands are a sword and a trident; in his left hands are a skull-cup and a khaṭvāṅga. For magnetizing, he is the color of saffron; in his right hands are an arrow and a jewel; in his left hands are a bow and a mirror. He is sealed by Ratnasambhava. For summoning, in his right hands are a vajra hook and a jewel; in his left hands are a vajra noose and a mirror. For stupefying, in his right hands are a snake and a staff; in his left hands are a wheel and a hammer. For paralyzing and piercing with a kīla, he is yellow; in his right hands are an iron chain and a hammer; in his left hands are a wheel and a hammer. He is sealed by Vairocana. For pacifying and the other rites, the robes are of the respective colors.
Then, offer the water for the feet with: Oṃ pravārasatkāra mahārāsmi pratīccha svāhā. Then, beginning with Oṃ vajra, offer flowers and so forth in the middle.
Offer with puṣpaṃ, dhūpaṃ, gandhaṃ, dīpaṃ, akṣataṃ, naivedyaṃ, lāsyaṃ, hāsyaṃ, vādyaṃ, nṛtyaṃ, gītaṃ, and kāmaṃ, with svāhā appended at the end. Then, into the open mouth of the Fire God (Agni), for all activities and so forth, first invite him to receive the burnt offerings (āhuti) with: oṃ sarvapāpaṃ dahana vajrāgni vajrasattvasya sarvapāpaṃ daha daha svāhā. For activities such as slaying and so forth, use: oṃ vajrānala sarvabhūtān jvālaya sarvanabhāṃ kuru sarvaduṣṭān svāhā. Then, with oṃ āḥ hūṃ ho haṃ kṣaḥ svāhā, strike with one hundred and eight fuel sticks (samidh). With oṃ hṛlṛṃ hruṃ hṛlṛṃ hriṃ hriṃ hraḥ svāhā, [strike] one hundred and eight. Then, with oṃ a ā i ī ṛ ṝ u ū ḷ ḹ aṃ aḥ svāhā, it is the same. Then, with oṃ a ā e ai ar ār o au al āl aṃ aḥ svāhā, it is the same. Then, with oṃ ha hā ya yā ra rā va vā la lā haṃ haḥ svāhā, it is the same. Thus, five hundred and forty are referred to as "five hundred." For pacifying and so forth, the colors are those of crystal, puṣparāga, pāṇḍuka, and refined gold. The fragrances are those of mālatī, camphor, agaru, and campaka. The sounds are those of the lute (vīṇā), flute, mṛdaṅga, and very fierce [instruments]. The forms are those of the glorious knot (śrīvatsa), the parasol, the sword, the lotus, the vase, and so forth.
One, two, three, four, and so forth are auspicious. For the rite of killing, it is auspicious if the fire is extremely flickering, has black drops, emits sparks, leans toward one's own side, blazes to the left, is multicolored, extremely black, or makes the sounds of tsheg or thunder. Then, having first performed the mantra ritual for the grains and so forth, one should also fill the daka-dhārā (ladle). If that is not available, one should place the left hand palm-up and, moving it with the thumb of the right hand in the yajña gesture, strike the previous substances. For pacifying, the mantra ends in namaḥ. For enriching, it is vauṣaṭ. For killing, expelling, and separating, it is hūṃ. For magnetizing, it is vaṣaṭ. For piercing with a kīla, paralyzing, and bewildering, one should recite and strike with the suffix phaṭ. Then, with the mantra hṛṣṭamṛṣṭavyūṃ, the master and the karmavajra should fill the daka-dhārā with ghee and offer the āhuti (oblation) to the fire deity while in meditative equipoise. Then, the offering of flowers and so forth to the ten directions is performed with the mantra: oṃ bhūr bhuvaḥ svaḥ | namo devebhyaḥ | svasti prajābhyaḥ | svāhā rājabhyaḥ | svādhā pitṛbhyaḥ | alaṃ bhūtebhyaḥ | vaṣaṭ indrāya. Having thus offered the flowers and so forth, one offers the water for rinsing the mouth with: oṃ āḥ hūṃ kāyavākcitta-svabhāva-śuddha svāhā. Then, with oṃ jaḥ gaccha mahāraśmiḥ svasthānaṃ santṛpta hoḥ, [the fire deity is dismissed].
Punarāgam-iṣṭasayadevāhvānayami svāhā. With this, one requests the wisdom deity (jñānadeva) to depart from the lotus at the heart, and also requests the fire deity (agnideva) of the hearth to depart. This is the sequence of the fire offering (homa) ritual.
Then, the master (ācārya) should perform offerings as before, hold the vajra and bell, and remaining in the vajra posture, request the wisdom being (jñānasattva) to depart from one’s own lotus. The sequence is as follows: the crown protuberance (uṣṇīṣa), the forehead, the throat, the heart, the navel, and the secret wheel (guhyacakra). One requests the departure of the syllables a, i, ṛ, u, ḷ, haṃ, the spheres of emptiness and so forth, the directional guardians, the planets, the nāgas, the spirits (bhūta), and the hosts of wrathful deities.
Then, the pairs of cloths from the vases should be given to the protective young maidens. With leaves from the Bodhi tree, or with one’s own hand or the vajra, one should cause [the deities] to depart along the path of the Brahma-line up to the wheel of great bliss (mahāsukhacakra). Then, having placed a small amount of colored powder (rajas) on the crown of one’s head, the lotus and so forth should be gathered.
Then, having purified the colored powder and poured it into the vase, it should be placed upon an elephant or similar mount according to one’s means. Carrying it with an umbrella, victory banners, and so forth, one should cast it into a river that flows toward the ocean. That very vase should be filled with water, and having returned to the maṇḍala house, one should sprinkle it and smear the ground with cow dung and so forth. Remaining there, one should [prepare] white substances such as milk and so forth.
Having pleased the young maiden with sweets and pairs of cotton cloths, one should request her departure. At night, one should provide a feast for the heroes according to the previous ritual. This is the sequence of the ritual for requesting departure.
By the white light of the merit produced by composing this sādhana for the maṇḍala ritual of the glorious Kālacakra—the Sovereign who acts with great enthusiasm for the sake of sentient beings—may all wandering beings without exception be brought to the state where the hosts of afflictions are utterly destroyed, and may they attain the peerless great bliss free from all conceptual elaborations.
Although the glorious lotus-handed one has utterly cleared away all obscurations, if those with impure eyes do not see the collection of phenomena and there are contradictions between earlier and later parts, I ask the learned ones for their forbearance.
The ritual of the maṇḍala of the glorious Kālacakra is complete. It was composed by the great master Sādhuputra for the sake of Dharmākaraśānti. It was translated, edited, and finalized by the great learned Indian paṇḍita Vāgīśvaragupta and the translator-monk Chos rab.