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 the Kālacakra maṇḍala. The text functions as a prescriptive liturgy, detailing the precise physical and mental requirements for the practitioner, including the purification of offerings, the geometric layout of the sacred space, and the specific materials required for the ritual. It integrates the physical act of drawing the maṇḍala with internal visualization practices, such as the generation of seed-syllables and the visualization of the vajra palace. The work commits the reader to a rigorous adherence to samaya (sacred vows) and precise ritual accuracy, warning that errors in the drawing or breaches of conduct—such as disparaging women or consuming alcohol—will result in spiritual failure or rebirth in hell. By synthesizing external ritualism with internal tantric alchemy, the text aims to transition the disciple from a layman to a high-level practitioner capable of achieving irreversibility and complete awakening.
Provenance
About this text
A ritual guide for the maṇḍala of the Glorious Kālacakra, the Śrīkālacakramaṇḍalavidhi belongs to the Non-dual Tantra collection. The work is attributed to the Indian author Kālacakrapāda. It was translated into the classical Tibetan language by Vaniśrī and lo tsa ba chings yon tan ’bar, and is preserved in volume པ of the Tengyur, where it extends over twenty-two pages. The text enacts the ritual of the maṇḍala, beginning with prostrations to Avalokiteśvara and the purification of the stream of offerings. It provides technical instructions for the physical preparation of the ritual site, specifying that the ground be made level, free of thorns, and smeared with water and cow dung, while sloping toward the east and north. It further outlines the mental and ethical prerequisites for the disciple, emphasizing the need for a mind of generosity, faith in the tantra, and the abandonment of perceptions associated with hell to achieve complete awakening. A scholar or serious reader consults this work today to examine the precise intersection of physical site preparation and the internal requirements of the practitioner within the Kālacakra tradition.
Cite thisAnuvāda, “A Maṇḍala Ritual of the Glorious Kālacakra” (Toh 1360), machine draft, 2026.https://naxiai.com/tibetan/works/toh1360
Summary & commentary
Significance
The work is significant as a primary source for the ritual technology of the Kālacakra tantra, one of the most complex systems in Indo-Tibetan Buddhism. It illustrates the intersection of cosmology, art, and ethics, where the physical maṇḍala serves as a map for the practitioner's internal transformation.
Structure
Passages
Section
Description
1-8
Preliminary Requirements and Preparations
Includes homage, the qualifications of the disciple, the preparation of the ground, and the consecration of ritual vases.
9-13
Fire Rituals and Offerings
Details the visualization of the fire maṇḍala, the performance of the homa (fire offering), and the specific mantras and materials used.
14-15
Ethics and Samaya
Discusses the prohibitions and the consequences of breaking tantric vows, specifically regarding the treatment of sentient beings and women.
16-20
Maṇḍala Construction and Iconography
Technical specifications for the measurements, colors, and placement of deities and elements within the maṇḍala.
21-26
Consecration and Empowerment
Describes the process of inviting deities, the application of amṛta, and the progression of empowerments from layman to elder.
27-31
Final Rites and Conclusion
Covers the use of seed-syllables for consecrating images, the disciple's final offerings, and the colophon attributing the work to Nāgabodhi.
Themes
Ritual Precision and Auspiciousness (3, 16, 18)
Tantric Vows and Samaya (13, 14, 23)
Visualization and Seed-Syllables (9, 19, 28, 29)
Spiritual Hierarchy and Empowerment (25, 26)
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-maṇḍala-vidhiḥ. In the language of Tibet: dPal dus kyi ’khor lo’i dkyil ’khor gyi cho ga (The Ritual of the Maṇḍala of the Glorious Kālacakra). Homage to the Glorious Kālacakra!
Having prostrated to Avalokiteśvara, whose rays of speech open the lotus of the heart, I shall explain the ritual of the maṇḍala.
Having first performed the preliminary service through the four-limbed sādhana, the summary is as follows: The maṇḍala is of two types: the preparatory consecration and the offering. The preparatory consecration is also of two types: for one’s own benefit and for the benefit of others. The offering is also of two types: self-accomplishment and the accomplishment of others. The preliminaries, the main part, and the conclusion, along with the branches and so forth, are common to both.
First, the examination of the ācārya: The ācārya must possess the samaya, be a pioneer of the Vajrayāna, be pervasive in reality, and be free from attachment. He must be completely free from stains, possess patience and discipline, and engage in the welfare of others. He bestows happiness upon his disciples and dispels the fear of hell. He is a practitioner of the pure conduct of reality, a vajra-staff against the Māras, and is renowned upon this earth as Vajrasattva.
Conversely, one who is possessed of anger and pride, who is devoid of samaya, who is greedy for material things and lacks learning, who deceives disciples for the sake of their own gain, whose mind is impaired and who has not received empowerment, who is attached to enjoyments and intoxicated, who speaks harsh words, and who indulges in desires for his own sake—[such a one is not a fit ācārya].
For the sake of the disciple’s complete awakening, that which is perceived as being like a hell must be abandoned. With a mind that is profound and vast, delighting in pleasing the guru, possessing a mind of generosity and great qualities, desiring liberation and having faith in the tantra, with a mind that is unwavering, having found suchness and keeping it secret, and being free from the assembly of the wicked—that disciple should be accepted by a guru who is exceedingly wise.
Then, the supplication is as follows: "I shall take up the individual vows which utterly destroy the sins accumulated over many births. O Hero, speak the Kālacakra!"
Then, the examination of the site, its purification, its grasping, and its enhancement should be performed in sequence by a guru who benefits others. In a forest, a town, or an empty house and so forth, in the northern or northeastern direction, for the purposes of pacifying or increasing, the earth should be fragrant. Having examined the earth and the water, one should ask for permission to take the site or not. For the purification, one should dig to the depth of the knees, the navel, or the waist; or else until reaching a rock or water. If there are thorns or charcoal within the earth, they cause the fear of death. In that place, purification occurs through the power of qualities; therefore, one must purify it. If there are jewels, glass, or conch shells, it will be victorious and bring happiness. For the purpose of the maṇḍala ground, for the purpose of a palace, or for the purpose of a house, it must be clearly and certainly determined.
One should purify the stream of offerings and so forth; one should purify the completion [stage] and likewise take hold of the ground. This also applies to the taking hold of the disciples. Furthermore:
Sloping toward the east and north,
The center should be high like a mirror.
Having struck and well-beaten it,
Make it level and free of thorns.
There, with water and cow dung,
Thoroughly smear the ground of the maṇḍala.
Then, the Buddhas of the ten directions
Should take hold [of it], and canopies and so forth should be drawn.
With hands moistened by scented water,
Touch the ground while reciting the near-essence mantra.
Contemplate it as being of the nature of the vajra.
This is the ritual for the preliminary consecration.
Then, at the time of evening,
Water, arghya, scented water, incense,
Flowers, and fruit,
Sprinkling water, and lamps—
These become the ten [offerings] for the deities.
Along with the eight charnel grounds,
There is the torma for the worldly ones,
The offering torma for the Earth Goddess,
The gaṇacakra as much as is available,
Twenty-five garments,
Canopies, banners, and maṇḍalas.
With the ācārya possessing the eight substances,
According to the four-limbed sādhana,
Having meditated in the proper sequence,
Place drops of perfume upon the maṇḍala,
Scatter flowers, and [visualize] the wrathful
King of Desire and the Earth Goddess.
Yellow, with two hands holding a vase,
Emerging from the earth with her upper body,
Having summoned her, offer arghya and water for the feet.
Having stabilized the samaya-mudrā,
One should offer praise and make supplications.
The Lord of Gods, together with his retinue,
Defeated the hosts of Māra.
You, Goddess, have become my witness; therefore, I shall make offerings to you. You, who are prostrated to by the supreme gods, please accept this offering of mine. Just as the Victorious One, for the sake of awakening, defeated the formidable hosts of Māra with his power, so too, for the sake of conferring empowerment upon the disciples, I shall likewise destroy the hosts of Māra. May all the Buddhas of the ten directions and all the Bodhisattvas, free from stains, protect me. For the sake of conferring empowerment in the maṇḍala, protect me with supreme compassion. Having made these requests to them all, then offer the tenfold offerings and the torma, and request them to depart. Then, the practice assistant should praise with the praises of the six families. Generate the kīla, made of hard khadira wood, as Amṛtakuṇḍalī. Tie the cord and recite the secret mantra of the kīla. Then, with mantra and mudrā, dissolve the maṇḍala into the heart. Visualize the two feet as vajras from the syllable HŪṂ, and the eyes as the sun and moon. Rising and sitting in the center of the maṇḍala, perform the praise with the melody of the wrathful deities. Then, issue the command to the obstructors. Perform as many ritual strides as possible, as they appear in the Secret Tantra. Then, the protection wheel: the hosts of Māra dwelling in all directions from the glorious Hevajra are certainly incinerated without exception. The three fences of the three vajras have gone around the earth.
Beneath the earth and in the sky, there is a multi-storied vajra palace. In the center, upon a lotus and sun, with a hub, is the seat. The time and the cubit of the hand are established there. Above that, the self is free from all stains. In the center of the wheel is the Lord of Wrath, with two more hands than the Victorious Ones, having the faces of time and the power of the vajra; the yogi should meditate upon him. Afterwards, a ten-spoked wheel is visualized, and the hosts of wrathful goddesses situated in the cardinal and intermediate directions should be meditated upon. Then, the previous ritual daggers are driven into the cardinal and intermediate directions, above and below, with mantras. Incense and smoke offerings should be made; this is the preliminary consecration. Then, with scented water and the five products of the cow, the ground is smeared. Twenty-five drops and an equal number of flower clusters should be arranged. Then, from the heart, the yogi emanates the maṇḍala where the deities of one's own abode reside. Then, through the ritual, the wisdom beings are invited, and offerings and praises are performed. Having conferred the empowerment, they are summoned and absorbed. Then, with wine, amṛta, the ten types of offerings, and various praises, one should offer whatever robes are available. Having protected oneself with the armor mantras, one prays: "O Pervasive Lord, Master of the stable and the moving, the Blessed One Kālacakra, principal deity, embraced by the neck by Viśvamātā, together with your retinue of twenty-five, please turn your attention toward me. For the benefit of the disciples and for the sake of making offerings to you all..."
"I, the Vajra-holder, named [so-and-so], shall draw the maṇḍala tomorrow morning. Thinking of me with compassion, please all of you grant your blessings." Having thus performed the preliminary ritual for the deities, one should perform the preliminary consecration of the vases.
Regarding that, the vijaya (victory) vase should be two aṣṭa (sixteen) finger-widths in circumference and three finger-widths in [diameter]. Its height should be twenty finger-widths, its lip two finger-widths, and its neck six finger-widths. The vase should be made of crystal or silver, white like the moon. Alternatively, for an ordinary vase, the color may be changed using rice and so forth.
Upon the ten types of vases, one should arrange the symbols of the families. As for the insertion of medicines and grains, in the grid of fragrant medicines, the number of medicines is arranged in sequence: the eye, the moon, and so forth. For the five each of Brahmāṇī and the others: Brahmāṇī, Vaiṣṇavī, Rudrāṇī, Īśvarī, and Mahendrī; Umā, Śrī, Vārāhī, Kumārī, and Vṛddhā; Pṛthivī, Ap, Tejas, Vāyu, and Kha-carī; Mātṛ, Bhaginī, Duhitṛ, Svasṛ, and Svayambhū; Brāhmaṇī, Kṣatriyā, Vaiśyā, Śūdrā, and Caṇḍālī—these should be known. Through these medicines, great accomplishment is attained, bestowing both conduct and liberation.
The first [set of] five is rice, mung beans, white peas, white sandalwood, and black sesame. The second is krotra grain, blue peas, white sesame, and wheat. The third is mutra, yutri, pu, brown mustard, barley, peas, and maśa. The fourth is small peas, white mustard, and white [grain].
Ka, kuntri, bikara, and
ba-ra-tsi-ka are the fourth.
A-ta-shi, pa-ra-ti,
ba-la, pea-nut, and black sandalwood
are arranged as the fifth.
Then, the family of precious gems:
the vajras of the brahmin,
kṣatriya, vaiśya, śūdra, and
the lowest-born families.
Then, indravāra,
crystal, karketana, and emerald
are taught as the first group of five.
Iron, gold, silver, copper, and bronze,
and magnetite are the second group of five.
Pearl, coral, lapis lazuli,
kaśamani, and śaṅkha-eru
are arranged as the third group of five.
Yuja, jīpaja, jati,
dova, rig, and bāhāritā
are arranged as the fourth group of five.
The fifth is the cakravartin,
the five-colored jewels of gods and nāgas.
If these are not available, the five colors
should be applied to five flowers.
The green ones are placed in the Vijaya vase;
the blue ones
in the Jaya and Vijaya;
the black ones in the eastern and Agni vases;
the red ones in the southern and Nairṛti;
the white ones in the northern and Īśāna;
the yellow ones in the western and Vāyu.
Having divided all these into portions,
tie their necks with cloth of a matching color.
Placing them to the right upon a lotus,
one should contemplate them as empty with the Śūnyatā mantra.
Then, from HAṂ, the celestial mansion is generated;
from BAṂ, the ocean of milk is generated;
from HRĪḤ, an eight-petaled lotus;
and from HŪṂ, the deities are generated.
Following the previous ritual,
generate the assembly of deities in the east as black.
The others should be understood in the same way.
Then, expel the obstructors, summon the wisdom beings,
bestow empowerment, and bless with the three syllables.
Perform the offerings and praises as before.
Having placed the colored threads upon the vase, one should perform the recitation for one session. Then, having gathered the vase, cover it with cloth and protect it with the four faces. Having thus consecrated the vase, one should perform the consecration of the fire offering (homa). This should be done in the very center of the city, or in the north and the northeast. The hearth (kuṇḍa) should be one cubit in circumference and half a cubit in depth. The rim should be one-twelfth of the hearth, and the ledge (kha-khyer) should be twice that. The height of the ledge should be half the thickness of the rim. Inside, an eight-petaled lotus should be drawn with white pigment. On the outer petals of the lotus, one should spread kuśa grass. To the west of its edge, one must certainly construct a single-gated enclosure. The ācārya himself should remain in a state of equanimity. The ten offerings previously mentioned should be arranged in their proper order. There should be one hundred arrows' worth of sacrificial wood from the nyagrodha and milk trees. One should gather sesame, white mustard, and so forth; dūrvā grass, milk, and so forth; barley, wheat, māṣa, and molasses; bilva, tārkṣya, jāti, and the fruits of the udumbara tree; forest creepers and so forth; crystal rosaries, gold, and garments; the five meats, the five nectars (amṛta), and alcohol—all these substances for the gaṇacakra should be collected. Then, immediately following that, having performed the three purifications, one should meditate on the four limbs according to the source text. Having arranged all the mantras at the heart, purify the misdeeds with the fire of recitation. Having placed oneself in the space of the maṇḍala, contemplate the three realms as empty.
On Mount Meru and the other peaks, generate the stages in succession. In the center of that, from the syllable BHRŪṂ, visualize the wheel of the fire hearth in its proper order. In the center of that, from that [syllable], visualize a triangular fire maṇḍala. In the center of that, from VAṂ, visualize a circular water maṇḍala, and in the center of that, a fire maṇḍala. In the center, visualize one’s own insignia; on the three corners, visualize the three syllables; and on the sides, visualize the syllable HI. From the transformation of these, the Fire God (Agni) appears with one face and two arms, white in color. His left hand holds a lotus hearth, and his right holds a rosary and a staff. He is fair and pale, with matted locks, pale yellow eyes, and is adorned with garments. Meditate on him upon a moon disc. Having thus generated the samaya-being, and having protected it with the wrathful goddesses, purify it with scented water.
Thereafter, invite the Fire God. With the mudrā for inviting the Fire God, recite: OṂ EHYEHI MAHĀBHŪTA DEVA ṚṢITEJA MANUṢYA ṚṢI HITVA UTTAMA HĀRASMĪ HITOBHAVE VAJRA DHĀRA ĀJÑĀPAYATI SVĀHĀ. Offer the arghya water with flowers to the Fire God, endowed with that union. Having also offered praise, invite him with JAḤ and the hook mudrā; cause him to enter with HŪṂ and the vajra; bind him with VAṂ and the noose mudrā; and please him with HOḤ and the bell. Then, confer the empowerment with the vase and visualize Amitābha upon his head. Thereafter, offer the arghya water: OṂ PRABĀRASATKĀRA MAHĀRASMĪ PRATĪCCHA SVĀHĀ. ARGHYAṂ PRATĪCCHA SVĀHĀ.
Vajradhūpa pratīccha svāhā. Vajrapuṣpa pratīccha svāhā. Vajradīpa pratīccha svāhā. Vajranairvedya pratīccha svāhā. Vajralāsyā pratīccha svāhā. Vajrahāsya pratīccha svāhā. Vajravādya pratīccha svāhā. Vajragītī pratīccha svāhā. Vajrakāme pratīccha svāhā.
Furthermore, it is said: Fire is of three types: the fire of total incineration, the fire of the householder, and the fire of the sacrificial offering. For the householder, on the tongue of the moon, [recite]: Oṃ anala sarvabhūta jvālaya sarvabhūmiṃ kuru sarvajanaduṣṭān hūṃ phaṭ. To nourish the fire, offer the ladle and spoon. Then, one should examine for obstacles. A crackling sound, the smell of a corpse, or the head of an ox and so forth are to be known as inauspicious signs. An umbrella, a śrīvatsa, crystal, fragrant scents, and so forth are called auspicious signs. Inauspicious signs should be averted. With the hand of the sacrificial offering, using the thumb at the mouth of the fire, one should thoroughly perform the burning of the vajra limbs, the aggregates, and so forth. Oṃ āḥ hūṃ ho haṃ kṣaḥ svāhā. Hūṃ hūṃ hrīḥ hrīḥ hrīḥ svāhā. A ā i ī ṛ ṝ u ū ḷ ḹ aṃ aḥ svāhā. A ā e ai ar ār o au al āl aṃ aḥ svāhā. Ha hā ya yā ra rā va vā la lā haṃ haḥ svāhā. These should be offered into the light. Oṃ agnaye svāhā. Ghee should be offered into the mouth. Oṃ sarvasampade svāhā. Cooked rice should be offered into the mouth. Oṃ apratihata-vajrāya svāhā. Oṃ vajrāyuṣe svāhā. Kuśa and dūrvā grass should be placed on the crown of the head. Oṃ mahāvege svāhā.
OṂ VAJRA GHAṢMĀRAYE SVĀHĀ | OṂ VAJRA VIJAYĀYA SVĀHĀ | OṂ MAHĀVEGĀYA SVĀHĀ | OṂ VAJRA MUDAYE SVĀHĀ. Barley, wheat, and peas, along with masha and rice, are for the mouth. Milk and other substances to be melted are for the mouth with the fire mantra: OṂ MAHĀŚEṢĀYA SVĀHĀ. The bilva and tṛphala fruits, the fragrance for the heart, the flowers for the head, the incense for the light, the lamps for the seven [flames], the drinking water and sprinkling water for the hands, the nectar for the mouth, the jewels for the head, the garlands for the hands, and so forth for the body. Having thus made offerings to the fire deity, the fire melts into light in secret. In its center, one should generate the wisdom wheel according to the ritual. Having invited the wisdom being, and having performed the offerings, praises, summoning, entering, and donning [the armor], and having conferred the empowerment, one should offer the extensive fire sacrifice as before. The extensive feast wheel (gaṇacakra) should also be offered into the wisdom fire. Then, for the special fire sacrifice: OṂ BHUR BHUVAḤ SVAḤ | NAMO DEVEBHYAḤ SVASTI PRĀJĀBHYAḤ SVĀHĀ | RĀJABHYAḤ SVALAṂ PRATIBHYAḤ ALAṂ BHŪTEBHYAḤ VAṢAṬ INDRĀYA. One should perform the fire sacrifice with as much as possible of cracked rice and water. Then, having cast the burnt rice back, one should clearly visualize both the wisdom fire and the fire deity in the heart, and perform the extensive fire sacrifice as above. One should also offer the fragrance and incense as before. Then, at one's own heart, one should request the maṇḍala deities to depart. Having gathered the remaining substances, one should perform the fire sacrifice to the fire deity. Then, one should place the patron to the left.
Having made a drop of ash from the fire god’s feet upon the forehead, one offers praise:
"Son of the supreme Brahmā, Lord of the World,
You who are fully empowered as the King of Fire Gods,
With supreme insight, you burn away all afflictions.
To you, the Fire God who holds [all], I bow down.
Into the heart of my own lotus,
I request the fire of primordial wisdom to depart."
OṂ JAḤ GACCHA GACCHA SVĀHĀ.
RASMI SARVA SAṂTRIPATO HO PUNAR ĀGAMIṢYASI IDAṂ PĀDYAṂ ARGHAṂ DHŪPAṂ DĪPAṂ PUSPE YATHĀTĀNAYA MI SVĀHĀ.
The seats of the samaya deities dissolve in succession.
Having thus performed the preparatory rite,
One should perform the preparatory rite for the torma according to the ritual.
Having thus prepared the torma,
One should perform the preparatory rite for the disciples for the sake of others.
The qualified disciples, having bathed,
Put on clean clothes and perform the maṇḍala.
Holding flowers, they should make the request.
Performing the sevenfold service, such as prostrations,
They are given the secret vows of the Unsurpassed [Tantra].
Then, the aspiration prayers should be made:
"I shall hold the vajra, the bell, and the mudrā;
I shall hold the guru upon the crown of my head.
With the vajra, I shall give the gift of generosity;
With the jewel, I shall give the gift of generosity.
I shall maintain the samaya of the supreme Victorious One;
With the wheel, I shall perform the service of offering;
With the sword, I shall perform the service of offering.
With the water-born family,
I shall also give the vows.
As the cause for the liberation of sentient beings,
With the family that generates the Victorious Ones,
I shall generate the bodhicitta.
The vows of conduct for the sake of the relative truth,
Which are the supreme path traversed—
In that same way, I shall give them.
Harming, lying, and the wives of others..."
Abandoning the wealth of others and likewise drinking alcohol—these five sins are the vajra noose in saṃsāra; they destroy one’s own family. At whatever time, by the name of the Thirtieth and the Guru of Men, this should be bestowed. This command of the Lord of Diversity destroys the fears of existence; you too must uphold it. Gambling, killing, food involving faults, speaking evil words, and the dharmas of spirits, gods, and asuras—these five, along with cows, women, and men, are not to be practiced by the Thirtieth and the Guru of Men. The Thirtieth and the Guru of Men, the Saṅgha, the Buddha, trust, awakening, and friends or masters—do not harbor malice toward them. The senses should be made free from attachment. These are the twenty-five vows of the Lord of Existence. If, by the power of deceit, a root downfall should occur, one will experience the suffering of hell. The root downfall of a son is to displease the heart of the glorious guru; one will become like the hare-holder (the moon). Another, which transgresses his command, is the second. Likewise, anger toward one’s brothers is the third. Abandoning loving-kindness becomes the fifth. Contempt for the established tenets is the sixth. Revealing secrets to sentient beings who are not fully ripened is further than the others. The aggregates and afflictions become the eighth. Lack of faith in the sublime Dharma is the ninth. The cause of loving-kindness becomes partial. Bestowing bliss free from names and so forth—
One becomes intensely conceptual and speaks of faults in pure sentient beings; one becomes like the sun, desiring to cast aside the attainment of the samaya. To disparage all women is to become an enemy to the mind itself for those who abide in the Vajrayāna. Having generated the disciple as a deity in an instant, the disciple is to be protected. At the crown, the heart, likewise the crown of the head, the navel, the throat, the forehead, and the secret place, the Victorious Ones and so forth, who have entered the families of both, the vajras of body, speech, and mind, must certainly be invoked with blessings. There, as with the tenfold offering, the tooth-stick is cast and the protection cord is bound. One dons the armor of loving-kindness, generates the uṣṇīṣa, and gives the kuśa grass for examining dreams. Then, the disciple is requested to depart. The sūtra cord, the vajra, and the colored powders are placed in the east, the direction of Yama, and the direction of Varuṇa; in the north are the vajra and bell. Then, the maṇḍala is dissolved into the heart. One examines the dreams while lying on one's bed. If they are bad, the ritual for averting them should be performed. On the twelfth day, the sūtra lines are struck, and on the "sun" of the mind of desire, the glorious colored powders are drawn. On the full moon, the supreme Guru should bestow the empowerments in their entirety. On the "sun" of the vanquishing of Māra, on that very night, the consecration of the family of the Victorious One should be performed. It is not a consecration on any other night. The cord is eight times the length of a cubit, the thickness of a barley grain of the hand; it is a triple-strand twisted into one, the measure of the master's thumb. The path has proceeded in three ways.
There is only one thread; there is no other. The vowels and consonants are one and the same. Upon the lotus of one’s own heart, atop the moon, sun, and fire, the rabbit-marked moon and the haughty one are trampled under the feet in the posture of right leg extended. Within the lotus-heart of the Noble Lady of Insight, the Buddhas and goddesses are summoned by their respective vajra hooks atop the stacked sun and moon. If the marking cord breaks, the master dies; if the directions are confused, the disciples die. One must not lay the lines with feet that are either in harmony or discord. In the center of the limbs of Wisdom and Method, having gone to the fire and wind [corners], one should avoid crossing the boundaries of the maṇḍala in the center of the army, which is like a snake. From the Brahmā-lines, the lines themselves are laid out; by the measure of wealth and time, the directional parts are duly assigned. The nature of the maṇḍala of the Mind is said to be half a finger-width. The lord of the wheel and lotus, and the seats of the goddesses and so forth, are also said to be threefold. In the Brahmā-abodes, there are the sun-squares; again, by the moon, the pillars, vajras, and fences are taught. By the four water-born [lotuses] of the Buddhas and so forth, the outer rabbit-marked [moon] becomes the vajra garland. Between the Buddhas and goddesses, in the squares of three and a half finger-widths, there are also vases and skull-seats. In those places, from the colored powders, the sun-maker [the sun] arises; up to the end of the three lines, there are the four squares of the directions and intermediate points. Upon the lotuses are the moon and sun.
Likewise, by means of the [fragrances of] scent and so forth, the three lines are each [one] half-finger and a quarter. By means of the seasons and likewise the tastes, the doors and the door-surrounds are likewise [formed]. From six half-fingers, the side-walls and the flanks [are made]; the great molding is half a pillar. By half of that, the frieze (pa-gu) consisting solely of jewels is formed. The lattice and half-lattice are double that. Outside the base of the door, by three times six half-fingers, the archway (toraṇa) together with its pillars is formed. It should be avoided at the end of the lines. Outside of that are the four elements. Furthermore, for the sake of non-elaboration: one, four, two, four, one, and Āditya; the seasons, the tastes, and the peaked [fire]; Agni, the seasons, and half a season; half of six in the seasons; and the six seasons and the tastes—by this sequence of definite parts, from the navel or the heart, that lotus is formed. It becomes a pillar, a vajra-garland, and a lotus-vajra-garland. On the ground of the doors, door-surrounds, and so forth, it becomes [the base] below that. The pillars, the enclosure, and the molding, and again below that, the frieze, the lattice, and the half-lattice, the mirror and so forth, the molding-ground, and the lord of men—the parts of the archway are thus taught. When the work of the lines is finished in that way, the work of the colors should be performed. The five colored powders, such as vajra [powders], gold, ruby, coral, pearl, and so forth, and the specific varieties of grain and many varieties of jewels—likewise, the ritual of blessing the colored powders should be performed according to the lines.
On the colored ground of the directions, the Lord of Men should draw the Buddhas according to their divisions. With yellow, white, red, and so forth, the earth, water, fire, and wind should be drawn in their proper order. In the eastern ground is the glorious Kṛṣṇa; in the south, like the sun; in the west, appearing like gold; and in the north, the white moon. These are the divisions of the faces of the Vajra-holder, drawn in sequence as white, red, and black. The molding, the frieze, and the lattice-work are the colors of the lotus, moon, and sun: like the stainless moon, and the three lines are red and black. In the center is an eight-petaled lotus, green like the vowels. The pillars become a garland of vajras. In the corners of Īśāna, Nairṛtya, Agni, and Vāyu, the colors of the moon and sun are black, yellow, and red. The conch, the ghaṇṭā, the jewel, and the tree, as well as the white vase and the lotus—upon these, the moon is red, and the maker of day is upon a white lotus. In the center of the white lotus, the deities reside upon a seat of the moon. When the deities are situated in the directions where the maker of day is placed in the center of the white lotus, there is a vajra garland on the outside. By the power of the central lotus, the molding is white in color. The bakuli and the pillars become yellow, like gold. The archways are of various colors. If they are too thick, they produce illness; if they are too thin, they certainly [cause harm].
One should avoid signs of wealth loss and inauspicious marks. Through a broken [line], there is death; through a crooked one, the lord of men will expel [the practitioner]. Likewise, for the signs of the Sun-Lord that destroy the fears of existence, practitioners of mantra will find no accomplishment. If the colored powders are mixed, the family lineage is severed. One should perform the kṣatriya maṇḍala; the Victorious One certainly bestows [attainment]. Whatever is not taught within the tantra, those signs for the sake of beauty should not be placed in the maṇḍala. Because the Victorious One does not know the family [by such means], that is the sign of Māra. Therefore, the signs taught in the tantra are to be performed according to the family. Between the gates of the maṇḍala, one should place the lattice and half-lattice. On the maṇḍalas of earth and wind, they are adorned with lotuses, vases, and so forth. The black and other colored powders increase by one-fourth, reaching a height of up to one barley grain. The enclosures become higher; the lines of the Sun and the Moon are doubled. If this maṇḍala is high, one will become a lord of men. Up to the end of the lattice and half-lattice, there are earth, water, and fire, and the outer vajra-garland occupies one [unit]. Born from the wisdom of Oṃ, upon the sun and moon seats of the supreme Victorious One’s lotus, the Mother who gives birth to the three worlds—consisting of the vowels and consonants together with the void—is to be placed. The void, the letter A, the visarga, and the others are devoid of vowels. Because the Vajra Body, Speech, and Mind truly arise, it is the birthplace of mantra.
The fourth is the vajra of wisdom, which brings about supreme bliss. The syllable HŪṂ is multicolored; upon the moon, sun, and fire of the lotus of the Lord of Victors, it is situated in the intermediate directions of Īśāna, Nairṛtya, the Peak (Agni), and Vāyu. Through the attachment of Body, Speech, and Mind, the eight vases are represented by HAṂ and the other syllables. In the eastern lotus is the syllable I; having gone to the lotus of Agni, the syllable Ī is long. In the directions of Yama and Nairṛtya are the two Ṛ syllables; having gone to the directions of the East and Kubera, they are the short and long U syllables. In the intermediate directions of Water and Vāyu, having gone to the other lotuses, are the short and long Ḷ syllables. Black, red, white, and like refined gold—through these distinctions of the faces—on the right of the eastern gate and having gone to the lotus of the Peak, they are likewise long and short. In the direction of Yama and Nairṛtya, likewise, are the pair of AR syllables. In the West and Vāyu are the pair of ĀL syllables. In the directions of Yakṣa and Hariti are O and AU. To the left of the gates of the gods, Varuṇa, and Yama, together with the Yakṣa, are the sequence of AṂ and A. Furthermore, Y, R, V, and L are in the lotuses of the gates, starting from Vāyu. To the left of the eastern gate, as the seats for the wrathful deities, there is the moon; to the right and in the West, there is also the sun. Upon the lotuses, these two become the seats. Through the distinction of Wisdom and Method, the moon and the sun also become the seats upon the lotuses. To the right and behind, they become the sun.
The lord of the gods becomes a yakṣa, and the moon becomes the seat. The six classes of short and long vowels, by the power of their natural qualities, are on the sides of the pillars of the perimeter. The scents and so forth, in their proper order, having gone to the ground of their own family, are in their respective directions starting from the eastern part.
Once the drawing is finished, then the substances should be gathered: the master’s substances such as the vajra and bell; the maṇḍala substances such as the parasol and victory banner; and subsequently the substances for the branches of offering—twenty-five of each—and especially the substances for the feast offering, such as wine and nectar, as much as is available. The protection items: the arrow, the kīla, white mustard seeds, the kīla, and the colored thread. Also the practice vases, the substances for the homa, and the torma. The substances for accumulating merit: the seven jewels, the eight auspicious substances, the wish-fulfilling vase, the wish-granting jewel, and the five types of sensory qualities. Gather as many substances as one can afford.
Then, at the time of evening, having raised the maṇḍala with the mantra, one should merge it with the emanated wheel of one’s own [deity] and meditate on all the deities without exception. Then, in the east, one should distinguish [the deities] in the form of the Heruka of activity. With the fierce mantra, one offers praise; with the mantra "Samanta," one expels obstructors and fulfills any deficiencies. One casts a garland of flowers to the deities. Inside the house, the signs of the mantra are in a white crystal vase.
The thread wrapped in five colors should be placed correctly to the side. The master, remaining to the east of the maṇḍala, should perform the confession of misdeeds and so forth, as well as the Supreme King of the Maṇḍala and the Supreme King of Action. By means of the wrathful king born from the Lotus family, the Lord of the Family, the wisdom maṇḍala is summoned. Having performed the water for the guest and the ten offerings, and having expanded them to all the deities, one should summon, enter, bind, and please them through the sequential generation of the syllables Jaḥ Hūṃ Baṃ Hoḥ, the hook, and so forth. This is to be done for the sake of the empowerment, making the colored powders and the [deities] of equal taste. Then, for all the vases, one should perform one hundred recitations for each deity, make offerings, and cause the deities to melt. With the water of their melting, one should perform the stages of empowerment upon the maṇḍala. Then, the five nectars (amṛta) should be offered to the deities with their mantras. The syllable Hūṃ is the seed of wisdom and the great heart mantra; together with the stacked syllables and the faces, the six armors such as Haṃ and so forth, and this near-heart mantra, it is first joined with the Vajra of Body. The garland mantra is likewise another; through many different types of activities, it becomes manifold. Similarly, the five nectars are offered with the mantras of the retinue as well. Then, with the aforementioned burnt offerings (homa), one should perform the fire offering for all the deities. Then, all the offerings, accompanied by melodies and sounds of praise, consist of jewels, gold, water, flowers, various kinds of cloth, perfumes, incense, and lamps.
Having performed various offerings, such as bells, mirrors, canopies, diverse fruits, and so forth, as well as dance, music, and the like, one should present the extensive torma offering described above. Once the activities of offering are completed, the disciples are then to be introduced. Having bathed and anointed with fragrant scents, and having been given yellow garments, their eyes are covered with silk. Placing them behind a curtain, one should perform the purification with scented water and the exchange of questions and answers:
"Today, I myself, out of fear of the unbearable terrors of saṃsāra, go for refuge to the lotus feet of you, the Victorious Ones, whose body, speech, and mind are pure and who dispel the fears of existence."
Having thus made the request, they should offer a maṇḍala with flowers and gold, and then be led inside the curtain. There, they should complete the four empowerments of blessing and the sevenfold service. Then, the aspiration is made: "I shall hold the vajra, bell, and mudrā; I shall hold the guru upon the crown of my head. I shall give the generosity of the Jewel; I shall protect the samaya of the Supreme Victor. I shall make offerings with the Wheel and the Sword; I shall maintain the vows of the Water-born family. For the sake of liberating sentient beings, I shall generate the awakening of the family that gives birth to the Victorious Ones."
Then, the Samaya-vajra is given. Having visualized a vajra arising from the syllable HŪṂ upon a moon disk at the heart, one should generate the bodhicitta.
Then, the samaya of the deity and the ācārya should be proclaimed. Upon the tongue, the amṛta of the samaya of the supreme Victorious One is applied like incense for the purpose of causing [the deity] to descend. With the single mantra HŪṂ and together with A RA LA, the wrathful Victorious One is invoked. The characteristics of that are clear in the tantra. For the descent, upon a lotus, at the crown, the heart, the uṣṇīṣa, the navel, the throat, and the secret place, the Victorious Ones who have reached the level of the families should be churned by the three vajras. Then, in order to purify the family, having empowered it with the glorious mantra OṂ SARVA and so forth, and having joined the lotus-hands, a single flower is offered. Having first performed three circumambulations, the flower is cast into the maṇḍala with the hands joined in the lotus gesture. O Lord of Men, whichever place it falls upon, that is the family. The eyes are opened with the mantra of opening. Then, the deity of the family, the principal [deity], and so forth are shown. O Lord of Men, there are seven entries. Then, as for the conferral of empowerment: the disciple is generated as a deity at the eastern site according to the ritual. Having purified the family, then at the northern gate, by the four—King, Nāga, and so forth—the Victorious and Fully Victorious vases and the goddesses, such as Tārā and others, perform the washing. The crown, distinguished by the Buddhas, should be bestowed by the supreme Guru. Having thus purified the body, one should purify the speech in the south.
The silk pendants are the powers. The vajra and bell, the sun and moon, and then the ascetic conduct are applied to the sense faculties. The names are the wrathful deities, Maitreya, and so forth. There, at the western gate, the Lord of Victors shall certainly grant permission together with the mantra. Having bestowed the vajra and bell, with supreme compassion, the pure Dharma should be taught.
The principal of the families, according to the certainty of the family, is to perform the taking of life. With the sword, one should speak untruths; with the jewel, one should seize the wealth of others; with the lotus, one should seize the women of others. With alcohol, lamps, the Buddhas, and all various objects without exception, one should rely upon the wheel. With the curved knife, one should not disparage the sky-lotus of women, such as the yung and others. For the sake of sentient beings, one should give away one's body along with one's wealth. You must not be attached; the Victorious One has taught this for immeasurable eons. Buddhahood is not otherwise; it will not be otherwise, O son of good family.
The goddesses are Tārā and the others. Here, the crowns are the Victorious Ones; the silk pendants are the powers. The vajra, the jewel, the sun, and the moon—the objects of the ascetic conduct are held to be pure. The names are applied to Maitreya and the others. Through the granting of permission, one attains perfect awakening. It dispels the fears of cyclic existence; this is the subsequent knowledge of Kālacakra. These are the seven empowerments; they clear away the stains of the afflictions. They are to be bestowed within the maṇḍala. By conferring the seven empowerments, the seven bhūmis are attained.
One will be liberated as a Lord (Īśvara). Through the bestowal of the vase and secret empowerments, one shall certainly enter the state of irreversibility and so forth. Through the wisdom of primordial awareness (jñāna), one becomes Mañjuśrī, who dispels the fears of existence. One is burned in hell by root downfalls (mūlāpatti); through the purification of downfalls, one should refine the qualities of abiding in the seven empowerments. Through the vase and secret empowerments, and by the power of the ascetic vows (vratas), one should enter the maṇḍala again for the sake of purification after committing a root downfall. When one has received permission and enters the assembly, one should again abandon the order of seniority. Then, the mantra empowerment is bestowed. This is the ritual of the seven empowerments.
Now, for the vase empowerment: "I am the path of all the Sugatas; through the grace of you, the glorious Guru, I seek [this]." "Apart from you, the Guru, the Buddhas, and the Bodhisattvas, I shall not please any other master." Having thus made the supplication, one should prepare a maṇḍala outside the [main] maṇḍala, adorned with five lines. In the center, one should draw an eight-petaled lotus. Having placed the disciple there, with eight or four [vases], the vase and the victory vase (vijayakalaśa)—made of gold, jewels, or earth, and containing medicinal herbs and perfumes—should be used to bathe [the disciple] in the center of a wooden pedestal. The crown of the Nāga-Śrī is bound; on the petals of the Wealth-Śrī, one bathes with four [vases] and binds with silk. With the single mudrā-vase, here [the disciple] is separated from the lotus.
Having completely abandoned the five marks, first, by means of water and so forth, one becomes a layman (upāsaka). By means of the vase, one becomes a novice (śrāmaṇera). The secret empowerment makes one a monk (bhikṣu); the cause for becoming an elder (sthavira) is the higher [empowerments]. Then, the three vajras and the mudrā are bestowed. In order to make [the disciple] the mind of Viṣṇu, the six mudrās, the five [ornaments], and the crown are bestowed. For the sake of Brahmā’s body, the sacrificial thread (yajñopavīta) is given. For the sake of making [the disciple] the speech of Īśvara, by the power of one’s own royal family, the mudrā should be bestowed there. Thus, the empowerments of body, speech, and mind, the prophecy, the encouragement, the removal of the afflictions with the eye-salve, the mirror wisdom empowerment, the authorization of the Dharma and activities, the activities of the master (ācārya), and the samayas should be proclaimed. Having thus completed the empowerment, one should perform the consecration (pratisthā). Having spread a canopy above, in the locations upon the ground, the three syllables of the name should be written everywhere. These should be placed in the intermediate directions. Jewels and golden vases, filled with water, should be placed upon lotuses. In golden vessels, or silver and so forth, or those made of silver, scented water should be placed. Inside, a stand made of gold must certainly be placed. There, the ritual bathing should be commenced. Having perfumed them with flowers and so forth, and having warmed them in the sun or fire, one should anoint the deities. Having rubbed them with powders, one should wash them with honey, curd, ghee, and milk-water.
For the sake of accomplishment, one should perform [the rite] with lamps and various supreme fruits. Once this has been completed here, one should move from that place. Having moved from that place, one should properly cover the body with red garments. At the edge of the glorious maṇḍala, on a level ground, one should draw the five lines of the Victorious One. In the center, an eight-petaled lotus, adorned with the five signs located in the directions of one’s own family, should be placed in the middle. The faces of the forms of the gods and goddesses should be turned toward the lotus. For the caityas and so forth, the volumes, and likewise for the painted images, the mantrin should face them. Together with the supreme Victorious One, the vajras of body, speech, and mind are said to be of the nature of emptiness. Afterwards, for the yoga previously taught, one should meditate on the Kālacakra arising from the moon, sun, and fire. The consorts, goddesses, and perfect Buddhas, born from the families of the vowels and consonants, and those born from their respective seed-syllables, should be meditated upon in the cakras of the heart, throat, navel, crown, and top of the head according to their families. Likewise, one should again meditate on all the deities without exception within one’s own body; having summoned the wisdom beings (jñānasattva), both should be made equal. To cause the wrathful kings to enter one’s own body, to bind, to please, and to make them of equal taste, one should dissolve the deities. Then the preceptor himself should perform the rinsing of the mouths of the deities.
By the gods and goddesses, the seed-syllables beginning with A and Ka, and those proceeding from the qualities of self-awareness, are the seed-syllables in the center of the heart. Having purified the moon and sun, they possess body, speech, and mind. Endowed with the thirty-two major marks, they are placed upon the body in its entirety. The eight vowels and consonants are arranged; that very [arrangement] differentiated by the vowels is the script of the volumes, which is to be arranged upon the petals. Within the caitya is the glorious wheel; in the center of the fire, the jewel, and the lotus is the design of the sword. The rosary produced from HŪṂ, the counting of the pellets, is the characteristic of the consonants. The vowels are on the body of the bell; the three times ten [vowels] are the Vajra Goddesses of the Ka-group and so forth. The upper ten counted [vowels] are the consonants for the Liberator. The Ka-group with the vowel-marks, the flavors, and the qualities in space—these the yogi should meditate upon within himself. HA and HĀ are the glorious earrings; VA is the pair for the necklace and the belt. Likewise, the pair of letters YA is to be placed on the bracelets. HA and HĀ are the two for the small bells. The fivefold emptiness is the ash that pervades the body without exception; this is the form of the wisdom of one's own body. The three families are the principal deities together. The aggregates, elements, and so forth—all of them, the deities are to be arranged in the lotus of one's own heart according to the sequence of their respective seed-syllables.
For clay caityas and the like, consecration is achieved by arranging seed-syllables. One should project the seed-syllables onto one’s own body, and the lords of the families upon the hands. This is not for the time of dissolution. For painted images, one should perform the ritual bathing here in a mirror. Having done so, one should worship with perfumes, incense, and fragrant flowers. One should worship with songs, dances, music, various supreme garments, yak-tail whisks, and parasols. Having thus performed the consecration, one should offer a feast to the saṅgha with various supreme perfumes. In the four directions and the four intermediate points of wells, ponds, and lakes, one should place the nāga kings. One should insert the seven weapons and one’s own seed-syllables, along with honey and water, into the five products of the cow. At the conclusion of the homa, one should meditate upon the white Varuṇa in the ponds and so forth, holding a noose in his hand. In pleasure groves, wish-fulfilling trees, or trees that grow everywhere, one should offer to a solitary tree. Then, once the consecration is finished, one should bestow the complete empowerments in sequence according to the sublime oral instructions. One should perform a gaṇacakra with whatever is available and a feast for the heroes. Having summoned with the hook of wisdom all sentient beings of the three worlds who have passed through the three states of existence, one should empower them into the maṇḍala out of compassion. Through the vajra nectar of the Buddha, the body becomes like the moon. Having found the path of the Vajra-holder, they should be sent to their own abodes.
From being free of afflictions, one should apply oneself to the conduct of awakening. Then, in front of the maṇḍala, the disciple should offer a collection of gifts. The six parts within the body—the hands, the feet, and the body itself—these supreme limbs should be offered as generosity to the ācārya; by doing so, the state of bliss will be attained. One should distinguish [the offerings] with an excellent mudrā. From the faculties of action, the speech; from among the faculties, the mind—these, together with the gifts, should be offered. From among the elements, the sixth part: the two feet and the collection of livestock. The other parts of reality are likewise: the crown, the silk, the necklace, and the bracelets. The earrings, the large earrings, and so forth, should be offered to the ācārya. O Lord of Men, one should offer gifts according to one's own capacity. To the entire assembly of the families, one should offer them as the cause of merit. One should make aspirations for the sake of others: "By this merit, may all sentient beings attain unsurpassed awakening through the three aspects." Then, the request for forgiveness: the wisdom being is invited to depart into the lotus at one's own heart. The colored powders between the lotuses should be cast into a pure river. Having seen the King of Tantras, the Paramādya, I have composed this in successive order; it is not a fabrication of my own. This was done at the request of a noble disciple, and not out of the power of pride or for the sake of fame. By my performing this ritual, may the wise attain realization, and may the virtue of the author increase.
May the treatise be found! This concludes the Glorious and Delightful Garland, the ritual for the maṇḍala of the glorious Kālacakra, composed by the great Kāla-pāda, the sublime Nāgabodhi. It was translated by the great paṇḍita Vanīśrī and the translator Ching Yönten Bar.