Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive guide for the construction and activation of a Cakrasamvara maṇḍala. The text functions as a technical blueprint, directing the ācārya through the physical and mental requirements for success, beginning with the selection of auspicious ground and the purification of the site. It integrates external ritual actions—such as the use of kīla daggers to subdue obstacles, the preparation of specific botanical offerings, and the precise measurement of sūtra cords—with internal meditative visualizations of seed syllables and divine identity. The work commits the practitioner to a rigorous path of samaya vows, including the generation of bodhicitta and the avoidance of contempt for spiritual beings. Ultimately, the text moves from the architectural establishment of the sacred space to the transmission of empowerment and the guidance of disciples through advanced stages of non-dual wisdom and the realization of the four joys, framing the ritual process as a direct vehicle for attaining Buddhahood.
Provenance
About this text
A guide to the ritual activities of the Cakrasamvara maṇḍala, the Śrīcakraśamvaramaṇḍalopāyikāratnapradīpoddyotananāma originates from the Indian tradition and is attributed to the author Kambalapāda. It entered the Tibetan language through the work of the translators Sumatikīrti and Mar pa chos kyi dbang phyug. This classical Tibetan translation is preserved in the Tengyur, specifically in volume ཝ, where it is situated within the collection of the Śaṃvara and Related Tantras and spans forty-four pages. The work enacts the technical requirements for the ācārya, beginning with the selection of auspicious ground—preferring sites sloping toward the east or north and rich in water—and extending to the binding of mudrās, the drawing of the maṇḍala, and the conduct of mantra offerings. It emphasizes the necessity for the practitioner to be diligent in study, compassionate in mind, and skilled in the physical and mental preparations required for accomplishment. A scholar or serious reader consults this text today to examine the precise instructions for establishing a sacred space and the specific qualifications demanded of the yogin to subdue obstacles and care for those possessed of passion.
Cite thisAnuvāda, “A Maṇḍala Ritual of the Glorious Cakrasamvara called “Brightening the Jewelled Lamp”” (Toh 1444), machine draft, 2026.https://naxiai.com/tibetan/works/toh1444
Summary & commentary
Significance
The work is significant as it exemplifies the intersection of architectural precision, tantric visualization, and ethical commitment in the Cakrasamvara tradition. For the modern reader, it illustrates the complex ritual technology used in Indo-Tibetan Buddhism to transform ordinary space and consciousness into a divine environment.
Structure
Passages
Section
Description
1-12
Preparations and Site Selection
Instructions on the qualifications of the ācārya, the selection of auspicious terrain, and the purification of the ritual ground.
16-26
Vows and Ritual Boundaries
The commitment to bodhicitta, the establishment of ethical conduct, and the technical specifications for the sūtra cord and offering arrangements.
31-35
Visualization and Maṇḍala Construction
Detailed visualizations of seed syllables and the internal geometry of the maṇḍala, followed by the ritual casting of garlands.
40-50
Empowerment and Initiation
The process of transmitting empowerment to the disciple, including the use of the vajra and bell and the declaration of the disciple's potential for Buddhahood.
51-59
Advanced Practice and Discipline
Guidelines on maintaining samaya, the practice of non-dual wisdom, the role of the Guru in guiding the disciple's joy, and the identification of fortunate disciples.
Themes
Ritual Purity and Auspiciousness (3-10)
Samaya and Ethical Conduct (16, 51-52)
Divine Visualization and Identity (5, 31)
The Guru-Disciple Relationship (40, 56-58)
Non-dual Wisdom and Bliss (53-55)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Glorious Cakrasamvara called “Brightening the Jewelled Lamp”·
In the language of India: Śrīcakrasaṃvaramaṇḍalopāyikāratnapradīpoddyotanāma. In the language of Tibet: Dpal ’khor lo bde mchog gi dkyil ’khor gyi cho ga rin po che rab tu gsal ba’i sgron ma zhes bya ba. Homage to the Blessed One, the glorious Vajraḍāka!
To subdue the hateful and the Māras, and to care for those possessed of passion, you embrace a terrifying form and mudrā. Through the play of great compassion, you engage in the welfare of others. Homage to you, the Blessed One, Cakrasaṃvara!
Although the ritual of the Cakrasaṃvara maṇḍala has been taught and there are works composed by the learned, because disciples have requested it repeatedly with devotion, I shall explain its reality clearly and correctly.
The ācārya should be one who knows all the treatises, possesses discipline, and is the embodiment of compassion. He should be upright, patient, and pure; endowed with faith, mindfulness, and fortitude. He should be eloquent, fearless, and resilient; skilled in the arts and clear-minded. Likewise, he should be beautiful, respectful, disciplined, and humble. He should always delight in the sublime Dharma and have devotion to the Mahāyāna. Having trained in the conduct of Secret Mantra, he should know the distinctions of the maṇḍalas. He should know the character of the disciples and likewise uphold the mantras and tantras. Having received permission and empowerment, he should be content and devoted to recitation. Having served the ācāryas of knowledge, he should have mastered all maṇḍalas. He should make offerings to all the Secret Mantras, the guru, and likewise to unexpected guests.
"Regarding the binding of mudrās and so forth, the activities of drawing the maṇḍala, and the conduct of mantra offerings, the ācārya should become skilled." Thus, a yogin endowed with the characteristics as they have been described should, for the sake of his own accomplishment, be gentle and pleasant in speech, possess a compassionate and altruistic mind, and be diligent in hearing and reading the scriptures. Furthermore, he should have an exceptional devotion to the secret Dharma and be constantly respectful toward the guru. As it is said: "The disciple should fully grasp the flower," and so forth. To accept another who possesses such characteristics, the yogin—endowed with the yoga of the glorious Cakrasaṃvara—should perform the recitation of one hundred thousand for the Lord of the Wheel and ten thousand for each of the maṇḍala deities, just as it has been taught. By performing the recitation in this way, he should either obtain the signs of the deity or ensure that his own mind becomes pure and stable; this is the preliminary service.
Then, the practice should be undertaken. Regarding the characteristics of the site: "Having thoroughly examined what kind of ground is excellent and what is not, one should accept or reject it. Ground that is uneven, thorny, covered with shards of pottery, ravines, bones, stumps, or holes; ground with anthills, ash, or saline soil; ground with pebbles, stones, dust, or hair; and ground abounding in insects, ants, and the like—such ground the wise should avoid for all activities. Ground that is level, clean, and moist..."
Free from the defects of thorns and the like, ground that slopes toward the east or north is auspicious for all activities. Ground for a maṇḍala where water is abundant in the vicinity is auspicious and brings accomplishment; the wise disparage places where water is scarce. Adorned with excellent trees, pleasing to one’s own eyes and mind, and free from harm and thorns—know such to be the site for a maṇḍala, where a person attains all accomplishments. Therefore, the practitioner should reside there.
O Goddess, you who hold various jewels as an offering to the Blessed One Cakrasaṃvara, you have become my witness. Hereafter, I shall draw the maṇḍala. First, having dug to the depth of the knees, one should fill it with that very same earth. If there is an excess, it is explained that accomplishments will be attained; if the opposite occurs, the practitioner should not undertake the rite. If one does undertake it, one will experience suffering and will not attain excellence. If all the defects of thorns and the like cannot be removed, then the purification should be performed well by means of the secret mantra alone.
In the abodes of sages, cow-pens, caves, and mountain peaks; on ground that is firm, on rooftops, and on stone slabs; near caityas, on islands in rivers, and on the shores of lakes—at these places, there is no need to exert oneself in purifying or examining the ground. Even if it is firm, there is no need for that; nor is there any need to worry about defects such as unevenness. There, one need not give rise to doubt.
Because it possesses natural qualities, upon the ground that abides in its natural state, one should perform a thorough cleaning, touch it with the hand, and recite the mantra; that is the purification of the site. For activities involving appearances, the subduing of graha spirits, and so forth, as well as for wrathful practices, it is not necessary to examine the ground. The altar should be from one cubit up to sixteen cubits in size; if it slopes toward the east and north, practitioners will achieve accomplishments (siddhi). If it is high in the center, one will obtain sovereignty or the state of a vidyādhara. If the north is high, death or the destruction of wealth will occur. If the east is high, the family line will quickly perish. If the center is low, it will destroy the practitioner. Therefore, one should act with perfect samaya. In such a place that is pleasing to the mind and delightful, having properly prepared the maṇḍala, and being accompanied by various offering materials and assistants, one should bathe oneself, anoint the body with fragrant scents, and adorn oneself with various ornaments. Having offered the bali cake, through the yoga of the chosen deity, one should transform the ground into the nature of space with the mantra oṃ bhūḥ khaṃ. Then, with hūṃ laṃ hūṃ, one should consecrate the earth as the nature of the vajra. Then, sitting upon the maṇḍala which has been anointed with fragrant scents and strewn with scattered flowers, one should make this supplication to the Victorious Ones: "Protectors who dwell in all directions without exception, please turn your attention to me. Great Vajradhara [Name], I am about to draw the maṇḍala."
"In order that I may accomplish the goal to be achieved, I pray that you bless the maṇḍala," he says.
One should then assume the identity of Cakrasaṃvara, whose nature is pure, holding a vajra and bell in his hands and standing in a majestic posture. One should then cultivate the divine pride of being the four goddesses of the directions, each with the youthful age of a twelve-year-old yoginī. These goddesses, who are practiced in the single activity of yoga, should each offer a supplication in verse:
"O Tathāgata, the peace of all,
Abode of all Tathāgatas,
Supreme selflessness of all phenomena,
Please reveal the sublime maṇḍala.
Perfectly complete in sublime characteristics,
Completely abandoning all that is not a characteristic,
Supreme body of Samantabhadra,
Please reveal the sublime maṇḍala.
Arisen from the supreme dharma of peace,
Purifying the conduct of primordial wisdom,
Supreme speech of Samantabhadra,
Please reveal the sublime maṇḍala.
The great mind of all sentient beings,
Naturally pure and stainless,
Supreme mind of Samantabhadra,
Please reveal the sublime maṇḍala."
Recognizing that they have thus offered the supplication, one then strikes the ground with the fingers together with the vajra. The Earth Goddess, yellow in color and adorned with various ornaments, emerges from the earth with her upper body visible. Her right hand is in the gesture of making a promise or assent, and her left hand holds a vase. Having invited her and made offerings of various fragrant flowers, one should perform the ritual of the preparatory consecration:
"The manner of conduct and the distinctions
Of all the Buddhas, the Protectors..."
"O Goddess, you are the witness to the stages and the perfections. Just as the Protector, the Lion of the Śākyas, conquered the hosts of Māra, so shall I draw the maṇḍala in order to triumph over Māra." Then, one should visualize [the goddess] dissolving into that very spot. These are the rites for the special abiding of the earth.
Following that, one should observe the entire realm of sentient beings, thoroughly agitated by afflictions such as desire and the like. Becoming wrathful toward those afflictions, the yogi should visualize a moon in the left eye from the syllable ma, and a sun in the right eye from the syllable ṭa. Blazing in all directions and gazing upon the three realms, the yogi should meditate on a blazing vajra beneath his feet. Striving to brandish the vajra and ringing the bell with a majestic posture, he should utter the sound hūṃ from his throat and expel the entire host of obstructors and all hostile gods and others without exception.
Oṃ āḥ hūṃ. All you hosts of obstructors dwelling in body, speech, and mind, listen to me! I am the glorious Vajradhara, who perfectly applies the protective wheel. With a body of blazing vajras, I shall crush those born from the three bodies. If anyone should transgress against me, they shall be destroyed, and not otherwise.
One should insert the wheel, jewel, lotus, sword, and so forth into the vajra positions and recite. Dancing with vajra steps, one should circle with the wheel. One should visualize that light rays like the fire at the end of an eon emerge from the feet, incinerating the malevolent ones, who then flee in all directions. One should perform the appropriate postures, extending the right and left legs.
Lifting the circle upward, moving downward, and moving sideways, one should perform the dance by circling eight steps to the right and left. Immediately thereafter, in order to eliminate obstacles, one should strike with ritual daggers (kīla). Furthermore:
In the eastern direction, against the natural order and in the natural order, snap the fingers of the left hand. Recite: Oṃ sumbhani sumbha hūṃ hūṃ phaṭ, Oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ, Oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ, Oṃ ānaya ho bhagavān vajrarāja hūṃ hūṃ phaṭ. As each line is recited, that respective mantra radiates from the mouth as large, blazing red syllables toward each direction. From those mantras, goddesses such as Kākāsyā, with one face and two arms, blazing intensely red, are projected. They plant their feet upon the ground below, their heads touching the Brahmā-abodes, and are of immense and coarse form. Holding in their left hands triangular daggers from the navel downward, with the upper parts resembling themselves, and holding hammers in their right hands, they are to be projected toward their respective directions. One should imagine that they drive the obstacles very far away.
Then, one should visualize a blazing square vajra-fence formed from those respective mantras, with a width as desired by the practitioner. Bless it with the mantra: Oṃ vajraprākāra hūṃ baṃ hūṃ. Then, from the vajra-fence, a mass of intensely blazing light rays radiates. In the center, from the syllable Hūṃ, one should visualize a crossed vajra (viśvavajra) that accomplishes all activities. From that, by the nature of the vajra...
Blazing rays of light radiate, transforming the ground below down to the subterranean foundation into the nature of a crossed vajra. One consecrates it with: oṃ medini vajrībhava bandha hūṃ. Likewise, light radiates from the ground and the enclosure to form a tent. From the tent, a canopy; from the canopy, a lattice of arrows. One should visualize these pervading the exterior, above and on all sides, and consecrate them with: oṃ vajraprākāra hūṃ vaṃ hūṃ, oṃ vajravitāna hūṃ khaṃ hūṃ, and oṃ vajrasara jāla trāṃ saṃ trāṃ.
Outside, in front of the eight goddesses such as Kākāsyā who are stationed facing outward, one visualizes eight long hūṃ syllables. From the complete transformation of these, one first visualizes eight rims joined together. Then, with masses of blazing light rays, the goddesses such as Kākāsyā cause the fleeing obstructors (vighna) to fall into a pit. From the far side of the pit, the fleeing obstructors are drawn in by blazing light rays in the form of iron hooks and cast into the pit. One then faces the goddesses such as Kākāsyā stationed at the edge of the pit and, with the gaze of a wrathful deity, recites: oṃ ghaḥ ghaḥ ghātaya ghātaya sarvaduṣṭān hūṃ hūṃ phaṭ | kīlaya kīlaya sarvapāpaṃ hūṃ hūṃ phaṭ | hūṃ hūṃ hūṃ vajrakīlaya vajradhara ājñāpayati vighnān kāyavākcitta vajrakīlaya hūṃ phaṭ. By issuing the command to "drive in the stakes," one drives the stakes into the crowns of the obstructors' heads. Then, one recites: oṃ vajramudgara vajrakīlaya ākoṭaya hūṃ phaṭ.
With the vajra-hammer, they strike the ritual daggers (kīla); by driving the daggers into the obstructing spirits (vighna), the spirits are caused to attain perfect awakening (samyak-saṃbodhi). Then, Kākāsyā and the others transform into a mass of blazing light and dissolve into the net of arrows. Immediately upon their dissolution, they radiate back out like ripples on water, and one should visualize them forming a circular vajra-fence. Consecrate this with the mantra: OṂ VAJRA PRĀKĀRA HŪṂ.
Likewise, visualize light rays radiating from that to form a lotus net, from which arises a wheel-fence, and from that, a vajra of blazing fire pervading the top and all sides, swirling counter-clockwise and burning. Consecrate these respectively with their own mantras: OṂ PADMA PRĀKĀRA HŪṂ; OṂ CAKRA PRĀKĀRA HŪṂ; and OṂ VAJRA JVALĀNALARKA HŪṂ HŪṂ HŪṂ. These constitute the complete appropriation of the site.
Next, in a location on the ground that has been properly prepared and cleaned to one’s satisfaction, the vases (kalaśa) should be consecrated. These should be made of gold or the like, or of clay that is not black in nature. They should be without cracks, with hanging rims, high necks, and large bellies. Having washed them well and smeared them with stone-paste (śilārasa), fumigate them with guggulu and other incenses. In the Victory Vase (vijaya-kalaśa), draw a multicolored lotus with the central deity’s insignia in its hub. The other maṇḍala vases should be marked with their respective insignia. However, the vase for all activities (sarvakarma-kalaśa) should be marked with the insignia of the activity deity, its neck wrapped with a pair of cloths, and [filled with] gold, silver, lapis lazuli, pearls, coral, and...
Having prepared barley, wheat, sesame, husked rice, mung beans, vrihati, kaṇṭakārī, white aparājitā, white daṇḍotpalā, and hasadeva, one should take pure water free of living organisms and fill [the vases] to the proper level. The mouths should be adorned with fruits and leaves from trees such as the hasakara. The central vase, which leads [the others], is placed in the middle, and the others are arranged according to their respective order. Upon each of these, place a vessel for the arghya offering containing fragrant water and white flowers, and atop that, place a vajra bound with a garland of flowers. Then, with light rays from the seed syllable at the heart, invite the wisdom maṇḍala. Having presented the arghya and other offerings, unify it with the samaya maṇḍala and perform the offerings. Recite the respective mantras one hundred and eight times and offer the arghya with white flowers into the vases. Visualize that the Lord of the Maṇḍala, through great passion, melts into them. View those maṇḍalas as transforming into the very form of the water of wisdom. Then:
Homage and praise to Vajradhātviśvarī, the Great Wisdom Akṣobhyavajra, the Great Sage of the Vajra Expanse, the supreme of the three vajras and the three maṇḍalas.
Homage and praise to Cakradhātviśvarī, the Great Purity Vairocana, the Great Joy of Vajra Peace, the supreme of the supreme, the naturally luminous.
Homage and praise to Ratnadhātviśvarī, the King of Jewels, the most profound.
Homage and praise to the Vajra Sky, stainless, naturally pure and unsullied. Homage and praise to the Ratna Ḍākinī. Homage and praise to the Padma Ḍākinī, the great king of immeasurable vajra, the non-conceptual space-holder of vajra, who has attained the perfection of desire. Homage and praise to the Viśva Ḍākinī, the Amoghasiddhi Vajra, the perfect Buddha, who fulfills all intentions and arises from the very essence of purity. Thus one should offer praise and ring the bell. These are the rituals for the consecration of the vases.
Then, at the door of the maṇḍala house, one should inspire the disciples who possess the fortune of the mantra way—endowed with noble family, physical form, youth, faith, learning, generosity, and so forth, and free from all faults such as pride—as well as others who, though lacking such qualities, have gone for refuge to the Three Jewels, generated the supreme mind of awakening, performed ablutions, offered fees, prepared the maṇḍala, held flowers, prostrated, knelt with knees on the ground, joined their palms, and made supplications. For those who rely on the path of the ten virtuous actions, one should inspire them by explaining the Dharma:
"The Tathāgata taught this ritual for the sake of the fourfold assembly who possess their own training, and for those with the Mahāyāna intellect. Whoever seeks the accomplishments of secret mantra, or likewise others who desire merit, or those intent on the world beyond, some enter this maṇḍala. Those who desire the welfare of others in the world..."
Those with superior intelligence and great faith should enter. Having abandoned the fruits of this world, if they focus on the welfare of other worlds, the fruits of this world will be accomplished without effort. Therefore, for the sake of the accomplishments of other worlds, one should be firm in mind. Having proclaimed these things, they too should mentally dissolve their bodies [into the deity], purify the vajra and lotus, and visualize themselves as Heruka with one face and two arms, then offer this supplication:
"O Yoginī, dwelling in union,
Great Joy, you are the King who teaches me.
You who have shown the way of great awakening,
Great Protector, I seek you.
Grant me the reality of the samaya;
Grant me also the bodhicitta.
The Buddha, the Dharma, and the Saṅgha—
Grant me the three refuges.
Into the supreme palace of great liberation,
O Protector, I pray, let me enter."
Having recited these verses, take one of the devoted disciples as the principal and say:
"Come, child! Since you are a vessel for the great way of the Great Vehicle, I shall perfectly teach you the ritual of the conduct of Secret Mantra. The Buddhas of the three times, possessing the vajra body, speech, and mind, attained peerless primordial wisdom by thoroughly meditating on the Secret Mantra. Through the peerless application of Secret Mantra, the Lion of the Śākyas and other supreme ones utterly defeated the great and powerful hosts of Māra. Knowing how to follow the world, they turned the wheel and passed into nirvāṇa."
"Therefore, in order to attain omniscience, my child, apply your intellect to this!" Having said this, it should be taught. Then the disciple should say: "I take refuge in the Three Jewels. I confess all misdeeds. I rejoice in the merit of beings. I set my mind on the awakening of the Buddhas." By saying this, one should recall the generation of the mind of awakening (bodhicitta). These are the common vows for a disciple who desires the five [empowerments] such as the conferral of empowerment.
Then, the disciple who desires to hold the vows of the master should prostrate at the master's two feet and join their palms in the hollowed gesture (añjali), saying:
"Having granted the supreme empowerment of the irreversible wheel, O Protector, please tell me, for my sake, the reality of the deities of the wheel, the activities of the master, and the unsurpassed secret vow (samaya) of all the Buddhas, for the constant benefit of all sentient beings. O Master, please speak to me."
With this verse, one should make the request. Then the Guru, having been requested, should make a request to all the families: "This person named [so-and-so], who fully upholds the mind of awakening, desires to be introduced to this wheel of the secret vows and commitments."
Then the master should say: "Do you, a great being, desire to fully uphold the secret of the pure family of the great secret of all the Buddhas of the three times?" The disciple should reply: "I truly desire it."
Then the guru should say:
"Of the Buddha, Vajra, Ratna,
Padma, and Karma—the supreme families—
I shall correctly and individually uphold
All the vows in their entirety.
The fourteen root downfalls,
The four defeats, the ten non-virtues,
And the consumption of intoxicants that cause delusion:
All these you must completely abandon.
Abandon what is not for the benefit of beings and what is improper;
Rely upon the sublime and all yogis;
Do not desire the Lesser Vehicle;
Do not turn your back on the welfare of beings;
Do not abandon saṃsāra, nor be attached to nirvāṇa;
Do not despise gods and the like, nor be arrogant:
These are taught as the samayas.
You, who are diligent in your vows, must guard them."
Then the disciple should say:
"Embodiment of all the Buddhas,
O Ācārya, please listen to me.
Just as the All-Pervading Lord has commanded,
So shall I act.
Then, through the words of the guru,
The vows should be properly received:
'Just as the Protectors of the three times
Definitively established perfect awakening,
I shall generate the supreme, unsurpassed
Sacred bodhicitta.
Regarding the vows of the Buddha-yoga,
The training in discipline,
The gathering of virtuous dharmas,
And the discipline of acting for the benefit of beings—
These three, I shall firmly uphold.
The Buddha, the Dharma, and the Saṅgha—
The unsurpassed Three Jewels—
From this day forth, I shall uphold them;
I shall never abandon them.
In the great and supreme Vajra family,
The mudrās of the vajra and bell..."
I shall truly uphold [the vows]; I shall also uphold the masters. Regarding the delightful samaya of the great, supreme Jewel family, I shall constantly bestow the four types of generosity: material goods, fearlessness, the Dharma, and loving-kindness. Regarding the pure, great Lotus family arising from great awakening, I shall uphold the sublime Dharma of the outer and secret vehicles. Regarding the great, supreme Action family, I shall truly uphold all the vows and perform acts of offering to the best of my ability. Through the fourteen classifications, I shall abandon the root downfalls; furthermore, I shall thoroughly abandon the branch downfalls. I shall not kill living beings, nor shall I take what is not given. I shall not engage in sexual misconduct, nor shall I speak lies. I shall maintain the virtues of the three types of physical actions, the four types of verbal actions, and the three types of mental actions. I shall abandon the drinking of alcohol, the root of all that is meaningless and the cause of a deluded mind. Except for the purpose of training sentient beings, I shall abandon all that is improper. I shall rely on holy beings and honor the yogis. With diligence, I shall abandon even the desire for the Lesser Vehicle. I shall deliver those not yet delivered; I shall liberate those not yet liberated. I shall give breath to those who have not found breath, and I shall establish sentient beings in nirvāṇa. I shall not abandon saṃsāra, nor shall I be attached to nirvāṇa.
I shall not show contempt for gods, asuras, or guhyakas, nor for the principal deities. I shall not step over mudrās, mounts, weapons, or sacred symbols. From this time forth until I reach the heart of awakening, for the sake of all sentient beings, I shall generate the supreme, unsurpassed bodhicitta. I shall also uphold all the vows without exception. This is the ritual for taking the vows of the ācārya.
Then, having thoroughly protected them with the mantra of the Four-Faced One, one should visualize the seed syllables at the center of the hubs of the vajra at their hearts from the syllable HŪṂ, the lotus at their throats from the syllable ĀḤ, and the wheel at their heads from the syllable OṂ. Then, having stood up, one should anoint their hearts, throats, and heads with fragrant water while reciting HŪṂ ĀḤ OṂ with the vajra-fist. Then, one should offer flowers upon their crowns, incense and lamps before them, perfume at their hearts, and the finest food in their hands; all of these should be given while reciting the mantra of all-acting activity.
Then, with an aśvattha tooth-stick and so forth, consecrated with the essence mantra of Vajravārāhī—straight, free of insects, uncracked, without blemishes, twelve finger-widths long, the size of a little finger, with a beautiful flower at the tip, and washed with fragrant water—one should place it in the palms of the disciples who are facing north. Having had them stand facing the east, one should have them chew it.
On the ground, which is smeared with cow dung to the extent of a cubit at the four corners, they should be cast without hesitation. Then, following the direction in which the tooth-sticks fall, the arising of their accomplishments—such as pacification and so forth—should be shown: if they fall facing east, south, west, or north, they correspond respectively to pacification, wrathful activity, magnetizing, and enrichment. If they fall facing the intermediate directions, one will obtain worldly accomplishments. If they fall facing upward, one will obtain the accomplishment of a Vidyādhara. If they fall facing downward, one will obtain the accomplishment of the lower realms. If they fall outside the maṇḍala, there is no accomplishment.
Then, for the purpose of sprinkling and drinking water produced from the syllable HŪṂ and consecrated by the recitation of the three realities, one should recite the mantra: OṂ HRĪḤ VIŚUDDHA SARVA DHARMA SARVA PĀPAṂ NICAŚYA VIŚODHAYA SARVA VIKALPĀN APANAYA HŪṂ, and have them drink it three times. Then, a cord of proper measure, triple-stranded and possessing three knots, over which the mantra of one’s own deity has been recited, should be tied by oneself around their right arm to provide complete protection. Fresh, unblemished kuśa grass produced from the syllable HŪṂ, over which the mantra of the action goddess has been recited, should be given as a seat and a pillow. Then, in order to inspire enthusiasm by teaching the Dharma: "In the world of the Omniscient One, like the udumbara flower, it occurs only once in a hundred ages, or perhaps at some rare time; it may arise, or it may not arise at all."
The way of practicing the secret mantra is even rarer than that. It is that which enables one to accomplish the peerless benefit of sentient beings without passing into nirvāṇa. Whatever negative actions were committed in the past over many tens of millions of eons, they will all be exhausted the moment one sees a maṇḍala such as this. What need is there to mention those who abide in the way of practicing the mantra of infinite renown? By reciting the secret mantra of the Protector, one proceeds to the unsurpassed state. Those whose intellects are utterly unwavering regarding this supreme conduct have severed the causes of the lower realms and the origin of all suffering. You, great beings, have today obtained an incomparable find. For you have all been taken into the care of all the great beings, the Victorious Ones and their heirs, and are being born into this teaching. Therefore, you will be born well into the Great Vehicle. This supreme path, which brings about the great emergence of the Great Vehicle, is glorious. Because you have entered it, you will become tathāgatas.
Having been made to hear this teaching, they should be protected by the Blessed One’s root mantra. Then, saying, "Tell me your dreams tomorrow morning," they should be made to sleep at the edge of the maṇḍala house in the lion’s posture with a virtuous mind. The ācārya, having also entered the maṇḍala house, should recite the Blessed One’s root mantra for the sake of protection.
Then, in the morning, the ācārya, having first offered the torma, emerges from the maṇḍala house and calls the disciples. He asks them about their dreams; if inauspicious signs such as falling from a mountain or other bad dreams have occurred, he should avert the disciples' vighnas with the mantra of the Four-Faced One. This is the ritual for the preliminary consecration of the disciples, preceded by the vows such as the vidyā-empowerment.
Then, having smeared that ground with fragrant substances and strewn various kinds of flowers, he makes drops of the five amṛtas at the locations of the deities. There, he invites the maṇḍala with light rays from the seed-syllable at his heart and requests them to remain. Reciting: "Oṃ āḥ vajra puṣpe hūṃ; oṃ āḥ vajra dhūpe hūṃ; oṃ āḥ vajra dīpe hūṃ; oṃ āḥ vajra gandhe hūṃ; oṃ āḥ vajra naivedye hūṃ," he perfectly makes offerings of flowers, incense, lamps, perfumes, and food.
Then he offers praise:
"Hūṃ! You with bared fangs, the Great Terrifier, adorned with a garland of entrails and flowers, who partakes of the great flesh—homage to the glorious Blood-Drinker. The glorious Vajra-ḍākinī, sovereign of the circle of ḍākinīs, the five wisdoms and the three kāyas—homage to the protector of beings. To as many Vajra-ḍākinīs as there are, who have severed the bonds of conceptual thought and engage in worldly activities—to all of them I prostrate." Having thus offered praise,
Then, placing the right knee on the ground and holding a vessel of incense with the right hand, one should make this supplication to the Lord of the Maṇḍala Empowerment and to the Buddhas:
"O glorious, supreme Vajra Heruka,
To you, the holy King of Knowledge, I prostrate.
O Protector, embodiment of compassion,
I wish to draw your maṇḍala.
Out of love for the disciples
And also to make offerings to you,
O Blessed One, I am devoted;
Therefore, it is right that you grant your grace.
O Perfect Buddhas who act for the benefit
Of the multitudes of wandering beings, please attend to me!
Bodhisattvas abiding in the fruit,
And all other deities of mantra,
The gods who protect the world,
The bhūtas who dwell near perfect enlightenment,
And those beings who delight in the Teaching—
All you who possess the vajra eye,
I, the great Vajra-holder [Name],
Am drawing the glorious Heruka maṇḍala
With whatever ritual requisites are available.
For the sake of the benefit of wandering beings,
Please regard me and my disciples with compassion,
And grant your blessings to the entire maṇḍala."
Having spoken thus, the maṇḍala should be raised into the sky. These are the rituals for the preliminary consecration of the deities. Then, at dawn, the maṇḍala should be smeared with fragrant substances.
Following that, the sūtra cord should be twice the length of the maṇḍala and one-twentieth the thickness of the door. It should be moistened with the five amṛtas, perfumed with the five fragrant scents, and colored with the five pigments. Placed in a vessel, it is formed from the seed syllables of the [five] Tathāgatas—Oṃ Khaṃ Āṃ Trāṃ Hūṃ—and possesses their respective colors. The yogin, possessing eyes of the sun and moon formed from the syllable Jaḥ, should gaze at the sūtra cord, which is the light rays of those [deities] residing in the hearts of the Tathāgatas and others. Reciting Oṃ dīpta-dṛṣṭi aṅkuśi jaḥ and Oṃ aprayaccha śāśvata-sūtra svācakra-sūtraṇāya hūṃ, one should likewise apply this to Ratnasambhava and the others in their respective positions, and make the request. Having been released by them, one should summon them with a blazing gaze, drawing them in with the eyelashes of the intensely moving and blazing eyes. Unifying them with the jñāna-sūtra, one should say Oṃ anyonya-anugataḥ sarva-dharmāḥ anupraviṣṭa-sarva-dharmāḥ hūṃ and twist the five into one.
Then, the disciple, possessing the yoga of their chosen deity, together with the one holding the sūtra, the guru holding the vajra and ghaṇṭā should grasp the jñāna-sūtra with the left fist. Handing it to the disciple with three Jaḥs, the disciple should also say Jaḥ Jaḥ Jaḥ and proceed. Holding the sūtra at the level of the navel, the one standing in the west facing east and the one standing in the east facing west should strike the celestial line. Likewise, the lower line should also be struck.
OṂ ĀḤ VAJRA SAMAYA SŪTRA MĀTI KRAMA HŪṂ. "The time has come for you to act for the benefit of sentient beings; therefore, please come here!" Thus, with the sound of the marking cord, one invokes the Tathāgatas residing in space. One should then strike the Brahma-lines in the east and west.
Facing north and facing south, one should simultaneously strike the south and north lines. Standing in the southeast and looking toward the yakṣa, and standing in the northeast and looking toward the preta, one strikes the primary line of the east. Standing in the northwest and looking toward the preta, and standing in the southwest and looking toward the yakṣa, one strikes the primary line of the west. Standing in the southeast and looking toward the nāga direction, and standing in the southwest and looking toward the Indra direction, one strikes the primary line of the south. Standing in the northwest and looking toward the Indra direction, and standing in the northeast and looking toward the nāga direction, one strikes the primary line of the north.
By this very ritual, one should strike three lines on each side of the Brahma-lines. Outside the primary lines, one should strike four large sections (mahābhāga) on each side. Standing in the southeast and the southwest, one should also strike the two diagonal lines.
Discard the first large section on the side of the Brahma-line. Then, strike two small sections (laghubhāga). Divide the second large section into four. From both sides of the second large section, strike one small section each. From the sides of the final six large sections, strike two small sections each. The seventh and eighth large sections should be divided into four small sections each.
Second, the four door-surrounds and so forth; the tenth is the side and the twelfth the base; the fourteenth is the upper arch. Upon all of these, in every respect, one should strike [the lines] by arranging them into five equal parts. The Dharma wheel and so forth should be examined to ensure they are as beautiful as possible.
In the maṇḍala, having planted the ritual stakes, one should encircle the vajra-fence and the blazing fence from the northeast corner with each small unit. Likewise, one should encircle the inner deity platform in a circle. Here, if an inauspicious sign is seen, there will be no accomplishment. If the marking cord breaks, the guru will die. From the fault of excess or omission, there will be illness. If the directions are confused, the disciples will be deluded.
It is square with four doors, beautified by four archways, adorned with necklaces and half-necklaces, and decorated with silk and flower garlands. Supported by a pedestal, it is connected with a collection of dhāraṇīs and various offerings. In all the corners and at the junctions of the door-surrounds, it is adorned with vajras and jewels, together with bells moved by the wind. At the outer corners, there are banners; this is the laying out of the outer maṇḍala. Inside that, a lotus with eight petals is beautifully arranged, possessing a heart and filaments, occupying half of the outer maṇḍala. Thus, and so forth, should it be applied.
Then, from the syllable HĪ, one should delineate it with the gaze of a wrathful deity. The doors should be known by the Great Self to be one-eighth of the maṇḍala. Having set aside the great pedestal, it should be of proper measure and extremely beautiful.
The door-surrounds should be understood as being like the doors. Likewise, there is the deity-bench, perfectly endowed with vajra goddesses, song, music, and so forth, as well as dance. The pedestal is half the size of the door, and it is also called the "bank" and the "side." The moon and flower garlands themselves are outside the root line; the area for the colored pigments is half of that. The jeweled pillars and so forth are the benches. The area for the colored powders and the area for the benches are such that the archway (toraṇa) is four times the size of the door. Those adorned with banners and bells, together with the bells, are the banners moved by the wind at the outer corners. The others should be arranged in accordance with the wheel, as is most beautiful.
Having thus properly laid the lines according to this sequence, then, the five colored powders—whether made of jewels, the five metals, clay, or rice and so forth—should be placed in five vessels. Having arranged the seed syllables such as Tathāgata and so forth, and having summoned the wisdom-colored powders and generated their majesty, the Guru consecrates them with the mantra Oṃ vajracitra samaye hūṃ. Then, with the mantra Oṃ vajravegamati krama hūṃ, one mentally lifts the wisdom lines of the maṇḍala into the sky. Remaining within the wheel and facing east, one recites:
"This expanse of reality is utterly pure;
The realm of sentient beings is completely liberated.
I shall draw the heart maṇḍala
Of the great king Cakrasaṃvara."
Having spoken thus, starting from the northeast corner and proceeding in a clockwise sequence, the left [hand] should be held in the vajra-fist while one assumes the divine pride of the glorious Heruka and applies the colored powders. This should be done by the supreme practice companion from the outside. With water consecrated by the [mantras of] father, mother, king, and the two kṣatriyas, fill an excellent skull-cup. For the well-prepared disciples and so forth, apply the lines in black, white, green, red, yellow, and so on; they should be even, clockwise, without deviation, and without gaps. If they become thick, it will lead to illness; if they are too thin, it will destroy wealth. Through crookedness or gaps, the guru and the disciple will die. In the eastern direction, the color is great white; the northern direction is correctly green; the western part is red; and the southern direction is firmly established as yellow. The central area of the ground has a luster equal to sapphire. These are the stages of the colors. Having thus drawn the maṇḍala, the principal deity and so forth should be placed in their respective locations. One should draw the forms of the deities as the Great Mudrā, or else their symbols and so forth, as desired and as appropriate. Once the application of the colored powders is finished, the deities of the remaining powders should be requested to depart with "Oṃ Āḥ Hūṃ Vajra Muḥ" and placed in a secluded location. That is the application of the colored powders. Then, the site of the maṇḍala should be well-adorned, and the exterior of the maṇḍala should be smeared with cow dung.
Having cleaned the area and sprinkled it with fragrant water, one should properly place the offering materials, such as the bsang incense and the kalaśa (vase), in their respective locations. Thus, having visualized the maṇḍala in its entirety, one sits to the south of the maṇḍala. In the center of the multi-storied palace, one generates the maṇḍala according to the sādhana. Having emanated it to pervade the expanse of space, one visualizes the bodies of the respective deities in their complete form at the locations of their respective symbolic seals (mudrā). For the Leaders, one should perform the blessing of the body, speech, and mind, and so forth; for the goddesses, one should recollect their pure essential nature. Then, having invited the wisdom beings (jñānasattva), one presents the water for the feet and other offerings. With the four syllables, one performs the summoning, entering, binding, and subjugating. One should then confer the empowerment, present offerings, offer praise, and partake of the amṛta.
With hands from all the gates, beginning from the Lord of the maṇḍala, one blesses them by reciting their respective mantras. All should be recited one hundred and eight times. Then, having made perfect offerings of flowers and so forth, one offers a pair of cloths to the deities with the mantra oṃ vajravastrāya hūṃ. One offers excellent praise with "Akṣobhyavajra, great wisdom," and so forth, and stabilizes the visualization with the hundred-syllable mantra. Having seated the supreme practice companion within the maṇḍala, one goes outside and should offer a vast bali (offering cake). Then, one should circumambulate the maṇḍala and prostrate.
These are the means for accomplishing the maṇḍala. Then, the ācārya himself enters the maṇḍala by means of the ritual for the entry of the disciples. Having completed all the empowerments and obtained the subsequent permissions and so forth, and having understood through the nature of phenomena that the suchness arising from great desire is of the nature of great bliss and that the maṇḍala-cakra is like a reflection, he should recite these verses:
"Because you are endowed with the marks arising from space,
The supreme without beginning or end,
The nature of the Great Vajrasattva,
Grant me the accomplishment of Cakrasaṃvara!
You are the great excellence of all supreme qualities,
The supreme deity, the Great Īśvara,
The king of all Vajradharas;
Grant me the accomplishment of the supreme, unchanging!
You are faultless and eternal,
Passionately attached to all forms of desire,
Great passion, great joy;
Grant me the accomplishment of that very Bhagavān!
Supreme body of utter purity,
Tathāgata liberated from the beginning,
Samantabhadra, the self of all;
Grant me the accomplishment of the Bodhisattva!
Supreme of all, the great accomplishment,
The supreme mudrā of the Great Īśvara,
Greatly praised as the accomplished Great Vajra;
Grant me the accomplishment of the Lord of Vajra-Arrogance!
Pervading the minds of all sentient beings,
Abiding in the minds of all sentient beings,
The very father of all sentient beings,
The supreme commitment of supreme passion!"
Thus it is said. Now, one should perform the blessing of truth with these verses:
"Of the maṇḍala whose nature is wisdom and method..."
By the truth of that supreme wisdom, by that truth, O Protector, may you completely fulfill my desires. All phenomena are like reflections: pure, clear, and untroubled; ungraspable and inexpressible; arising entirely from causes and actions. Likewise, they arise from suchness. By this truth, may the disciples clearly see the reflections in the maṇḍala, free from all stains.
Then, outside the curtain, the disciples—who have bathed, become pure with fragrant substances and the like, and are suitable vessels for the empowerment—present the fee and prostrate, saying: "I prostrate to the Great Master, the nature of all Buddhas, the essence of the Great Vajradhara, the teacher of non-referential great bliss."
Then they should make the supplication: "O Lion of Speech, who proclaims the ultimate yoga, you who are extremely skilled in the meaning of cutting through the afflictions; you who have conquered the afflictions that produce the hundred faults of existence—O King of Ultimate Yoga, please grant your accomplishment!"
Then, visualizing [the master] in the form of the glorious Cakrasaṃvara with one face and two arms, the disciples should hold a flower garland with the mantra āḥ khaṃ vīra hūṃ. Their faces should be veiled with a yellow or red silk cloth blessed with the mantra of the four faces. Regarding the veiling: "The lowest and middling disciples should be veiled so as not to see [the maṇḍala], while the superior ones should be veiled so as to see it slightly."
Then, having purified them with the water of all-activity, in order for them to enter the maṇḍala, [the master asks]: "O delightful one, who are you?"
Thus one should ask. The candidate should then reply, "O Great Bliss, I am fortunate." Again, one asks, "Son, what shall you do?" The candidate replies, "I wish to perform the supreme samaya of the Buddha."
Then, placing the hand upon the candidate's head, one should generate the bodhicitta with this mantra: oṃ sarvayogacittam utpādayāmi. Placing the vajra together with a flower at the heart, one says: oṃ surate samayas tvaṃ hoḥ siddha vajra yathā sukhaṃ.
Then, one should say: "Today you will be blessed by all the tathāgatas. Do not speak of this most secret maṇḍala of all the tathāgatas to those who have not entered the maṇḍala, nor should you show it to those who lack faith."
Then, having summoned the disciple with the mantra of the eastern gatekeeper, one should lead them behind the curtain using the five syllables previously taught. Placing them in the east and taking them by the hand, one should say: "Today you have entered the family of all the tathāgatas. Therefore, I shall generate the vajra-wisdom within you. By means of this wisdom, you will attain even the accomplishments of all the tathāgatas, so what need is there to mention other accomplishments? You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired."
Then, placing the vajra upon the head, one should say:
"This is your vajra of samaya. If you speak of this to anyone, it will split your head." Then, placing the vajra at the heart, one should say:
"Oṃ śrī heruka, today you,
Have truly entered into my heart.
If you speak of this method,
It will immediately tear you apart and depart."
Having sworn this oath, one should bless the five nectars (amṛta) contained in a lotus vessel, mixed with sandalwood, saffron, and so forth, by means of the three syllables. Then, say:
"This is your hell-water.
If you transgress the samaya, it will burn you.
If you guard the samaya, you will achieve accomplishment.
Drink this vajra-nectar water!"
Reciting "Oṃ vajra pañca amṛta udaka ṭha ṭha hūṃ," have them drink it. Then, say these words:
"From this day forward, I am your glorious Heruka. Whatever I say, 'Do this,' you, my son, must do. Do not treat me with contempt. If you treat me with contempt, you will die without having escaped your misfortune and will surely fall into the great hell of sentient beings."
These are the procedures for giving the samaya water. Then, have them say: "I pray that all the Tathāgatas grant their blessings. I pray that Vajrasattva descend upon me." Then, at their head, visualize a circular water maṇḍala arising from the syllable Vaṃ, marked by a vase, and upon it the syllable Ha.
At the heart, from laṃ arises a yellow, square maṇḍala of the Great Powerful One (Mahendra), marked at its corners with three-pointed vajras, in which is the syllable hūṃ. At the navel, from raṃ arises a red, triangular maṇḍala of fire, sharp and blazing, in which is the syllable āḥ. Beneath the feet, from yaṃ arises a blue, moving maṇḍala of wind, appearing like a bow and marked at its corners with banners, in which is the syllable jhaiḥ.
Imagine that the fierce and unbearable winds of the blazing body blow until they meet the maṇḍala of fire. Blazing intensely with great heat, the maṇḍala of the Great Powerful One also blazes. Then, the maṇḍala of water is satiated and satisfied by a stream of falling nectar (amṛta). While the wind lifts the disciple, you yourself, as the great wrathful deity Vajra Heruka, brandish a vajra with the right hand and ring a bell with the left. With the mantra of descent, one should invoke the descent of the incense.
The mantra for this is: oṃ śrī vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinī jvala saṃvara svāhā āveśaya stambhaya ra ra ra ra cālaya hūṃ ha a jhaiḥ hūṃ phaṭ. By this, the descent will occur swiftly. Recognizing that the descent has occurred in the disciple, visualize them for a moment in the form of a goddess of the Lotus family. By saying tiṣṭha vajra, the descent is stabilized. Visualizing a red syllable āḥ on the disciple's tongue, if one says brūhi vajra, they will speak of what is virtuous and what is non-virtuous.
"Oṃ! Great Protector Vajradharma, Amitābha, Great Bliss, you who proclaim the Dharma of great desire, ask: 'What is virtuous and what is non-virtuous?'" With these words, one should ask.
Regarding the descent: whatever [the deity] descends upon, one should speak of the virtue or non-virtue [of that person]. If it descends upon the mind, one knows what dwells in the three worlds. If it descends upon the body, one rises into the sky. If one rises far, then at that time, one should meditate on pressing down upon the head of that person a maṇḍala of the great earth (mahābhūmi) arising from the syllable laṃ, marked with a crossed vajra (viśvavajra); by doing so, they will become immovable. These are the procedures for the descent.
Then, standing at the southern gate, preceded by three prostrations with body, speech, and mind using the mantra: "Oṃ namas te hūṃ | namas mi hūṃ | namo namaḥ hūṃ svāhā," one should have them prostrate with their entire body using: "Oṃ sarvavīrayoginīpūjopasthānāyātmānaṃ niryātayāmi | sarvatathāgatavīrayoginī ātmā amukaṃ adhiṣṭhasva māṃ."
Then, having had them join their palms at the heart toward the left, one should have them prostrate from the eastern gate using: "Oṃ sarvavīrayoginīpūjābhiṣekāya ātmānaṃ niryātayāmi | sarvatathāgatavīrayoginī ātmā amukaṃ abhiṣiñcatu māṃ." Then, at the northern gate, one should have them prostrate with those same palms placed at the forehead.
OṂ SARVA VĪRAYOGINĪNĀM PŪJĀ PRABHRTĀNĀYA ĀTMĀNAṂ NIRYĀTAYĀMI SARVA TATHĀGATA VĪRAYOGINĪNĀM ĀTMĀMUKAṂ PRABHRTĀYĀM. Then, at the western gate, having placed the palms joined together upon the head, one should cause them to prostrate: OṂ SARVA VĪRAYOGINĪNĀM PŪJĀ KARMAṆĀM ĀTMĀNAṂ NIRYĀTAYĀMI SARVA TATHĀGATA VĪRAYOGINĪNĀM ĀTMĀMUKAṂ ĀDYA KARMA KURU MĀM. These are the prostrations.
Then: OṂ, the abode of all Tathāgatas, the very source of phenomena of the goddesses, the palace of various jewels, the supreme mansion of glorious Heruka—into this very maṇḍala of the essence, I shall cause the disciples to enter. May the stages of the divine families be revealed according to their respective merit. Whatever accomplishments may be achieved by this, and whichever family they shall become a vessel for—may it be so in this maṇḍala according to whatever merit they possess. Having thus performed the blessing of truth, one asks about the specific colors appearing before their eyes. They should then speak. In that regard, by the distinction of white, yellow, red, and blue, they are shown to be, in order, vessels for the accomplishments of pacifying, enriching, magnetizing, and wrathful activities. Then, the garland of flowers previously held with the five syllables and blessed with TRĀṂ should be cast into the maṇḍala with HŪṂ, and one should say: PRATĪCCHA VAJRA HOḤ.
In that regard, if it falls upon the ūrṇā hair-treasure, the uṣṇīṣa, or the head of the buddhas, it is the accomplishment of mahāmudrā. If it falls on the eyes or the face, it is the accomplishment of mantra. If it falls on the upper part of the body, it is the superior accomplishment. If it falls on the middle, it is the middling accomplishment. If it falls on the lower part, it is the inferior accomplishment. If it is very far from the image, the accomplishment is very distant; if it is near, the accomplishment is swift. The respective abodes of the deities should be understood from the demarcations of the grid and so forth. If it falls between two deities, it belongs to the deity of the family to which the flower is closer. If it falls outside the maṇḍala, there is no accomplishment. If it falls outside the maṇḍala, it should be discarded and thrown again; if after doing this three times it falls in that same spot, then at that time it should not be accepted. These are the procedures for casting the flower.
Following that, one should visualize the two syllables OṂ on the two eyes of the disciple and say:
"O glorious Heruka, today you shall strive to open your eyes. He who opens all eyes possesses the unsurpassed vajra eye. OṂ JÑĀNA CAKṢU VAJRA HŪṂ SVĀHĀ."
Having spoken thus, the face covering is removed, and one says:
"OṂ, look upon this excellent maṇḍala. Now, generate supreme faith. You are born as a son of the yoginīs, blessed by mantra and mudrā. May you manifest all the excellences of beings and the excellence of accomplishments. Maintain all samayas and apply yourself to the secret mantra."
Having spoken thus, the flower garland that was cast should be taken and tied to the crown of the head while reciting: pratigṛhṇa svamimaṃ sattva mahābāla. Then, preceded by the presentation of the names of the individual deities of the maṇḍala, one should proceed from the female gatekeeper of the eastern direction up to the Lord. These are the rituals for entering the disciple into the maṇḍala.
Then, for the purpose of conferring the empowerment, the disciple should offer a gift to the guru according to their means, prostrate with the five limbs, and, with the kneecaps touching the ground and palms joined hollow, make this supplication: "Just as the wise Buddhas conferred the empowerment of Vajrasattva, may the Protector likewise confer empowerment upon me and grant me the supreme [attainment]." The disciple should thus make the request.
Then, for the purpose of conferring the empowerment, the ācārya should set aside two cubits outside the root maṇḍala and face the southern gate. There, at half the size of the central maṇḍala, he should construct a square, tiered maṇḍala with four gates. In the center is an eight-petaled lotus with a filament. On the border, a wheel is drawn in the east, a jewel in the south, a lotus in the west, and a sword in the north. The disciple is placed in the center of this. Holding white mustard seeds over which hūṃ has been recited in the right and left hands, he should circle them twice clockwise and twice counter-clockwise, and touch the disciple with both hands.
Then, one should smear the maṇḍala with the mantra of the Lord of the Maṇḍala and fumigate it with incense made of sarjarasa mixed with ghee while reciting HŪṂ. These are the rituals for removing impurities. Immediately thereafter, masses of light rays emanating from the seed syllable at the heart invoke the Tathāgatas residing in the infinite directions and the vidyā goddesses for the sake of conferring empowerment upon the disciples.
The Tathāgatas, who have arrived filling the sky like a cluster of sesame seeds, are accompanied by goddesses such as Buddhalocanā, who hold in their hands vases filled with the water of wisdom—white as the root of a lotus—and adorned with parasols, victory banners, flags, ornaments, and other requisites. Together, they recite these three verses:
"Perfect in excellence, like a mountain of gold,
Protector of the three worlds, who has abandoned the three stains,
Buddha, whose eyes are like the petals of a blooming lotus—
By this auspiciousness, may there be well-being and prosperity for you from this day forth!
The supreme, immovable Dharma taught by him,
Renowned throughout the three worlds and honored by gods and humans,
The sublime Dharma that brings peace to all living beings—
By this auspiciousness, may there be well-being and prosperity for you from this day forth!
The sublime Saṅgha, endowed with the Dharma, rich in learning and auspiciousness,
The object of veneration for gods, humans, and asuras,
The supreme assembly, the foundation of modesty and glory—
By this auspiciousness, may there be well-being and prosperity for you from this day forth!"
Thus, with these three verses, and...
While the goddesses, such as Rūpavajrā and the others, sing songs, one should make this supplication with the following verse:
"Just as the Buddhas bestowed the empowerment
To the Vajra-holder for the sake of protecting beings,
Granting the source of all qualities,
So too, please bestow it upon this one."
Then, just as the empowerment is conferred upon the disciple by the form of Cakrasaṃvara, who arises from the hūṃ and the vajra as the wheel of the enlightened mind, one should say:
"I shall bestow the great vajra empowerment,
Venerated by those of the three realms,
Arisen from the source of the three secrets
Of all the Buddhas."
And:
"Just as all the Tathāgatas
Were bathed immediately upon their birth,
So too shall I bathe you
With the pure water of the gods."
Reciting this, one should take the Victorious Vase (vijayakalaśa) together with the vajra in hand. With the water of the vase, which is the essence of Akṣobhya, one should say: oṃ sarvatathāgatavajrābhiṣekasamayaśrīye hūṃ, and confer the empowerment upon the disciple just as a universal monarch (cakravartin) is enthroned.
Then, with light rays from the seed syllable at one's own heart, the maṇḍala of Heruka, presided over by Akṣobhya, should be made to enter the body of the disciple. Having thoroughly conferred the empowerment with the water of the Victorious Vase, one should visualize Akṣobhya at the crown of the head as the water completely transforms.
Having made perfect offerings with flowers and so forth, that is the water empowerment. Having become the state of natural purity, it is the wisdom of the utterly pure dharmadhātu. Then, with the verse beginning, "In order to protect beings who possess jewels," the ācārya, having been petitioned, visualizes the disciple as the form of Cakrasaṃvara, possessing the qualities arising from trāṃ and the jewel. He visualizes [the disciple] as being endowed with the activities of all the Tathāgatas and the vidyā goddesses previously taught. Then, reciting, "The great vajra empowerment..." and, "The source from which immeasurable qualities arise, the sovereign of various wish-fulfilling jewels, the supreme of great and wondrous majesty—this is the crown empowerment," he binds the crown upon the disciple's head. This crown, made of gold, cloth, and so forth, is the essence of Ratnasambhava; all the Tathāgatas also bless it, completing it in the form of Ratnasambhava. He pours the water from the vase and recites: oṃ sarvatathāgataratnābhiṣekasamayaśrīye hūṃ. Then, one should imagine that the maṇḍala of Heruka, presided over by Ratnasambhava, enters through the pores of the disciple's body and dissolves into the body. From the water, Ratnasambhava appears at the right side of the ear. These are the crown empowerments; by clearing away the stains of the afflicted mind, it is the wisdom of equality. Then, reciting, "In order to protect beings who possess lotuses," and so forth...
The disciple is visualized as the transformation of the syllable ĀṂ and a lotus into the essence of the Speech Cakra Cakrasaṃvara. Taking it as the nature of the Vajra Amitābha, one recites the verse beginning: "The great vajra empowerment..." and further: "By the empowerment of the Buddha Vajra, you yourself shall be empowered. This is the very state of all Buddhas; take the vajra for the sake of supreme accomplishment." While saying this, one touches the vajra to the disciple’s heart, throat, and crown, and then places it in the right hand. Pouring the water from the vase, one recites: "OṂ SARVA TATHĀGATA PADMA ABHIṢEKASAMAYA ŚRĪYE HŪṂ." Then, by the light rays from the seed syllable at one’s own heart, the maṇḍala of Heruka presided over by Amitābha is made to enter the disciple’s body. One should meditate that the water completely transforms into Amitābha above the nape of the neck. These are the Vajra Empowerment; it is the wisdom of discernment, the transformation of the mental consciousness.
Then, reciting the verse beginning: "In order to protect beings of various kinds..." the disciple is visualized as the transformation of the syllable KhaṂ and a crossed vajra into the form of the Activity Cakra Cakrasaṃvara. Preceded by the recitation of "The great vajra empowerment..." and so forth, one says: "OṂ, with the bell and vajra perfectly joined, you, the supreme hero, are empowered. You abide in the vajra samaya..."
"Receive the empowerment of the Lord!" Thus it is said, and the bell, which is the essence of Amoghasiddhi, is placed in the disciple's left hand. Having had them perform the gesture of embracing with hands holding the vajra and bell, water is offered while reciting: oṃ sarvatathāgatakarmābhiṣekasamayaśrīye hūṃ. Then, one should visualize the maṇḍala of Śrī Heruka, presided over by Amoghasiddhi, entering through the pores of the disciple's body and dissolving into it. From the water, one should visualize Amoghasiddhi at the left side of the ear. These are the bell empowerments; they are the wisdom of accomplishing purposeful activity, which arises when the five sense consciousnesses are transformed.
Then, the yogi who has made the supplication with the verse beginning, "For the sake of protecting beings, O Holder of the Wheel," visualizes the syllable oṃ and the wheel completely transforming into Cakrasaṃvara of the Body Wheel. Reciting, "The great vajra empowerment," and "Oṃ śrīherukādhipati tvaṃ abhiṣiñca me śrīherukanāmābhiṣekate," he holds the vajra and bell together with his hands at the disciple's head. With the vase water, reciting the mantra oṃ sarvatathāgatabuddhābhiṣekasamayaśrīye hūṃ, he confers the name empowerment, which is the nature of Vairocana. Following the descent of the flower, once the sequence of the family has been determined, the name is given, such as "O, glorious Hatred Vajra" or "O, glorious Delusion Vajra."
"O Glorious Vajra Pride! O Glorious Vajra Desire! O Glorious Vajra Jealousy!"—thus the master should say. Then, one should visualize the maṇḍala of Heruka, presided over by Vairocana, entering through the pores of the disciple's body and dissolving into the body. At the conclusion of the water [empowerment], one should visualize Vairocana. These are the name empowerments; they are the mirror-like wisdom resulting from the transformation of the ālayavijñāna (all-ground consciousness). A disciple who has received these five empowerments is authorized to listen to and explain the mantras and tantras, and to practice the secret mantra. These five empowerments, which are the essence of the five Tathāgatas, are also referred to by the term "knowledge empowerments" (vidyā-abhiṣeka), because they are the essence of the complete transformation of the five ignorances, because they accomplish the five wisdoms of knowledge, and because in all cases the knowledge goddesses, such as Buddhalocanā and the others, bestow the empowerment. This is the sequence of the five empowerments. If one desires only these five knowledge empowerments, then without taking the previously explained vows of the master, immediately after the five empowerments are performed, one should bestow the four: the authorization, the ascetic conduct, the prophecy, and the encouragement. If, however, one desires the master empowerment, then at the time of the preparatory rite, one should properly take the vows of the master according to the ritual for receiving them as taught in that context.
After receiving the empowerment of awareness, at this point the disciple who has taken the vows according to that very ritual should place their right knee on the ground and join their palms hollowed together. With this verse, they should make a supplication to the guru for the sake of the master empowerment:
"O Treasure of Compassion, through your kindness,
Grant me the vajra master empowerment,
So that I may be able to accomplish the welfare of myself and others."
Having spoken thus, the master should place the disciple in the maṇḍala previously described outside the root maṇḍala. Visualizing them as the form of Vajradhara, complete with the seed-syllables and so forth, the master should imagine that rays of light from his own seed-syllable summon the Tathāgatas residing in the infinite directions, together with the awareness goddesses such as Locanā and the rest. These Tathāgatas, accompanied by various offering substances such as flowers and incense, and holding vases filled with the water of primordial wisdom, confer the empowerment. One should also visualize the goddesses such as Rūpavajrā singing the auspicious verses previously taught, while reciting:
"For the sake of protecting all beings,
All the Sugatas..."
And so forth, and also reciting:
"The great vajra empowerment..."
And so forth, as well as the mantra: oṃ supratiṣṭha vajre svāhā, and so on. Then, those Tathāgatas and goddesses enter that very place in the form of wisdom beings (jñānasattva).
Then, one should visualize Vajrasattva upon the crown. Next, the three samayas should be taken. In this regard, the three samayas are as follows: Having meditated on a vajra from the syllable HŪṂ, one should recite: "The supreme being without beginning or end, Vajrasattva, the great joy, Samantabhadra, the self of all, the lord of the Vajra Essence, the Blessed One, the glorious, sublime, and primordial person." Reciting "OṂ MAHĀVAJRA HŪṂ," one should cause [the disciple] to grasp the vajra of suchness. These are the vajra samaya.
Then, the bell arising from the syllable A should be taken: "This is explained as the melody of insight of all yoginīs; you too must always hold it, for the Victorious Ones desire it as the supreme awakening." With these words, one should cause [the disciple] to grasp it. "Becoming is pure by its very essence; by nature, it is made without entity. Possessing a mind of natural purity, one makes becoming the supreme, holy state." With these words, the disciple should also ring it, reciting "OṂ VAJRA GHAṆṬĀ ĀḤ." These are the bell samaya.
Following that: "Perfectly embraced by the vajra and bell, with the left hand in the proud [mudrā] and holding the lips, the yogin, who is neither dual nor non-dual, is blessed as the Mahāmudrā." After that: "In order to stabilize the mental body, it is explained as the samaya mudrā; because it stabilizes the entire body, it is proclaimed as the mudrā."
By means of this, one should cause [the disciple] to be blessed as the body of one's chosen deity, having the nature of Vajradhara, and to engage in the manner of embracing through the stages of union. These are the samaya of the Great Seal (mahāmudrā). Then, having made perfect offerings with various special offerings, one should offer praise with the verses beginning with "Akṣobhyavajra." Then, the reality (tattva) of the maṇḍala, the reality of the deity, and the master’s activities—the accomplishment of the maṇḍala and the procedure for the entry of the disciples—should be taught. These constitute the master’s empowerment (ācāryābhiṣeka), also known as the empowerment of non-retrogression. Because these six empowerments all involve the application of the vases of the goddesses such as Locanā and the others, they are called the "vase empowerment" (kalaśābhiṣeka). As it is said: "The vase empowerment is the first." Then, all the rituals such as the probe and the eye medicine should be performed. The sequence here is as follows: the master takes a golden probe and, in front of the disciple, applies the eye medicine while reciting: "Just as the King of Eye-Physicians removed the cataracts of the world, so may the Victorious Ones remove the cataracts of your ignorance, my son." With the mantra oṃ vajranetra apahara paṭalaṃ hrīḥ, one should visualize the syllable praṃ in the disciple's eyes. From this point forward, the Buddhas and their Sons, sporting in the supreme union of Vajragarvā, [will grant you the eye of wisdom].
From this point forward, the Buddhas and their Sons, sporting in the supreme union of Vajragarvā, [will grant you the eye of wisdom].
Perform the offering of the festival of bliss; with grace, cast the garland. Thus, one should make offerings to all the Buddhas; by this, one shall never be separated from the Blessed One. That garland is his ornament. You should sing the song of the sublime Dharma for all embodied beings; by that, the accomplishment of the Sugatas will be experienced swiftly and happily. With the dance of the palms, please all the Buddhas. Through the activity of taming the Buddhas, transform yourself into the manner of a dancer. Scatter flowers upon the Buddhas; as the collection of the branches of awakening is formed, may you attain the body of a Sugata endowed with the major and minor marks. By offering incense to the Perfect Buddhas, satisfy them well with excellent conduct. Through wisdom, satisfy embodied beings in the attire of the Sugatas. With the fire of the Dharma blazing well, one becomes like Vajradharma. For sentient beings blinded by ignorance, provide illumination with the lamp of wisdom. By offering fragrance to the Victorious Ones, perfume embodied beings with the body of awakening—discipline, meditative concentration, insight, liberation, and the vision of wisdom. Then, have them look into a mirror and describe the characteristics of phenomena: "All phenomena are like reflections—clear, pure, and stainless; ungraspable and inexpressible, arising entirely from causes and actions; without intrinsic nature and without self. Knowing phenomena to be thus, act for the incomparable benefit of sentient beings." However, O yoginī born of the [appropriate] family...
Then, preceded by the ringing of the bell born from the final vowel, it should be bestowed with the following: "All things have the characteristic of space; space itself has no characteristic. Through union with space, the supreme equality of all is revealed." Thus it should be rung. Then, having handed over the bow and arrow arisen from the syllable hoḥ, one should say: "With the bow of the nature of phenomena (dharmatā), shoot the arrow of insight in all directions, intermediate points, above, and below. By conquering Māra and the rest, may you bring all Tathāgatas into equality." Having said this, one should act as if shooting an arrow in each of the four directions, above, and below.
Then, with the mantra oṃ vajra hetu maṃ, place the wheel between the disciple's feet and say: "From this moment on, together with the generation of the mind of awakening, turn the wheel of the Dharma of the conduct of secret mantra."
Then, with oṃ vajra bhāṣa raṃ, place the conch in the right hand and say: "Without doubt or hesitation, and with a mind free of dualistic uncertainty, blow the unsurpassed, stainless, and pure conch of the Dharma."
Then, having bestowed the skull-cup arisen from the first vowel into the left hand, say: "Constantly teach the way and system of the Secret Mantra Vehicle to the worlds. Know the kindness of the Buddhas and act for their benefit; thus, all Vajra-holders will always protect you."
Then, visualizing the disciple in the form of Vairocana and the other [Buddhas] in succession, one should speak as follows:
For the sake of benefiting all sentient beings, throughout all worlds, turn the wheel of Dharma according to the various needs of those to be trained. In place of the word "Dharma," substitute the terms "Vajra," "Jewel," "Lotus," and "Action," and then grant the authorization with the five verses in sequence. These are the suchness of the Dharma:
Pacifying, enriching, magnetizing, and summoning;
Causing hatred, paralyzing, and so forth;
All activities such as killing and expelling—
Accomplish all these deeds.
The sword, the eye salve, the subterranean realm,
The sandals, and likewise the bell—
These accomplishments of the yoginī,
Accomplish them as you please.
The disciple likewise pays homage at the two lotus feet of the guru and says:
"Whatever the Lord has commanded,
I shall do exactly so."
These are the granting of the authorization. Following that, visualize yourself in the form of Vajrasattva and say:
"This is held in the hand of Vajrasattva
By all the Buddhas.
You too must always hold it;
Firm is the Vajra-vow of Vajrapāṇi."
The disciple should also say: Oṃ sarvatathāgatasiddhi-vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hī hī hī hī hūṃ, and thus hold the vajra. This is the vajra-vow.
The khaṭvāṅga is the body of the deity,
The very essence of bodhicitta.
Take up the great method, the vajra-khaṭvāṅga with its vajra,
And the sound of the wisdom ḍamaru.
The nature of Vajrayoginī, who exhorts the Sugatas for the benefit of beings: "My son, you must always hold this: the shoulder-cloth and the yogic vessel. Great compassion is the great nectar that protects all wandering beings; let the great hero take it up." These are the bestowal of the ascetic observances.
Then, having stood up and visualized oneself in the form of a Buddha, one holds the Dharma robe with the left fist at the heart and performs the mudrā of fearlessness with the right hand. Reciting: "Oṃ, Vajrasattva Tathāgata, I shall grant you this prophecy. Having extracted you from the lower realms of existence, it is for the sake of accomplishing the supreme state of existence. O [Name], Tathāgata Siddhi Samayas Tvaṃ Bhurbhuvaḥ Svaḥ!"—with this, one visualizes the disciple in the form of whichever Tathāgata corresponds to their name and grants the prophecy. One should then say to the disciple: "The Tathāgatas, together with their retinues and maṇḍalas, all grant the prophecy of unsurpassed, perfectly complete awakening with one voice. One should have faith, thinking, 'This is the power of this very mudrā of vision and the strength of this mantra.'" These are the prophecies.
Then the secret [instruction] should be spoken: "There is no sin in the three realms like that of being free from desire. Therefore, you must never be free from desire for desire." Mahāsamaya hana hūṃ phaṭ. These are the secret words.
Following that, the heart-mantra of all the deities should be recited over the disciple’s heart, and a protective bracelet should be bound upon the right wrist. Holding a parasol with the activity-vajra over the head, and having them perform circumambulations, the disciple with palms joined should be made to prostrate at the gate of the maṇḍala along with the parasol. Then, one should make this request to the Lord of the Maṇḍala: "This disciple, who has become a holder of the tantra, is now offered to you."
Then, one should speak words that are pleasing to the disciple's mind: "Now you have become a master of the maṇḍala; you are a holder of the mantras and the tantra. You are desired by the Buddhas, the bodhisattvas, and the gods. For the sake of compassion for sentient beings, draw the maṇḍala according to the ritual. By applying yourself with diligence, you shall engage practitioners in the mantras."
Then, once again, one should offer words of encouragement: "By seeing and entering this supreme, great secret maṇḍala, you are today certain to be completely liberated from all misdeeds. From this vehicle of great bliss, there is no further death for you. Because existence is utterly purified, you have transcended the suffering of cyclic existence. Today your birth has borne fruit; there is no doubt that you will become equal to the deities of the samaya who abide well here. Today you are empowered as the great lord of the sovereignty of the three realms, together with all the Buddhas and Vajra-holders."
Today, having triumphed over the Māras, you have entered the sublime palace. This very day you will attain Buddhahood; of this there is no doubt for you. Through all the enjoyments of desire, be fearless and joyful. Just as the Tathāgata has spoken, you are without sin; do not be afraid. These are the words of encouragement.
Here, the disciple who has received empowerment, holding the hand of the consort, should be told the entire meaning of the unsurpassed non-dual wisdom. Rising early the next morning, having performed the complete ritual bathing, one should maintain the nature of the vows, such as the observances and the rules of diet. Without regard for body or life, one must guard the samaya and the vows. Three times each day and night, one should recite them daily. If they are impaired, the yogi incurs a gross transgression. Starting from the middle month of winter, one should observe them for each successive month. Abiding in the non-dual wheel, one should make offerings on the tenth day. Whatever is available—alcohol, meat, and so forth—if the assembly of heroes and yoginīs abides in non-duality, Śrī Heruka is perfectly worshipped. You must not treat any of the heroes or yoginīs with contempt. By the merit of strictly guarding the samaya, accomplishment will be attained in this very life. Upon seeing any woman, one should circumambulate her three times from the left, prostrate at her feet, and make supplications three times: "I am your son; you are my mother."
Until awakening is attained,
One is nurtured by the milk
Flowing from the breasts of the branches of awakening.
Having first taken up the training
In the manner of practicing non-dual wisdom,
One must strictly maintain the holy life
With the nāda and other preliminaries.
Always abiding by that samaya,
With the hidden mind as the preliminary,
All desires of the mind that seeks
The state of conduct and liberation will be fulfilled.
For one possessing the mind of non-dual wisdom,
There is nothing whatsoever that should not be done.
Having constantly undertaken the holy life,
One should enjoy the five sensory pleasures.
Abiding in non-duality, regarding food,
One should use the signs of Vajrasattva and so forth.
Non-dual and unimpeded,
One should engage in the conduct of the samaya.
The woman is the well-practiced
Holy life and concentration of Īśvara.
Without anger, the practitioner
Should always completely maintain the continuity.
Sporting with all objects,
The yoginī who has achieved non-duality—
As long as life remains,
You, my son, must accomplish her.
All the enjoyments of desire,
You should partake of as you please.
Having contemplated the great yoga of glorious Heruka,
Examine everything thoroughly.
I am the abode of all the Buddhas
And of all the yoginīs.
Therefore, with every effort,
I worship the glorious Heruka.
One must not disparage the sublime Dharma,
Nor should one ever abandon it.
Out of ignorance or delusion,
One must not reveal it to others.
Without abandoning one's own self-identity, ...
One should not torment oneself with asceticism; rather, one should maintain happiness through happiness. This is the future perfect Buddha. Just as the Lord has commanded, so shall I act. This is the preservation of the samaya and the vows.
Then, in a secluded place screened by curtains and the like, one should offer to the Guru a consort who is pleasing and beautiful to one’s own mind, endowed with perfect form and youth, possessed of good qualities, maintaining the samaya and vows, skilled in yoga, extremely faithful, and adorned with all ornaments. For the purpose of conferring the secret empowerment in suchness, she is offered to the Guru. Then, kneeling on the right knee with palms joined, and looking at the ācārya as if he were Vajrasattva in person, one should pray:
"O Protector, protector of the protectorless, glorious Cakrasaṃvara, protect me! Without cause, you possess great compassion; O Lord of the helpless, grant me your grace! Just as you are the Great Being, O Pervasive Lord, please make me so as well! From this sinking in the mire of saṃsāra, protect me!"
Having thus made the supplication, the Guru then manifests the yoga exactly as it is. Immediately, the ordinary form of the woman is cleared away and she is generated in the form of a goddess. Preceded by the preparation of the vajra and padma, and possessing the pride of Vajradhara, one recites the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham. Then, through suchness, the vajra is to be accomplished within the interior of the padma.
By the light rays of the seed-syllable at the heart, the Tathāgatas residing in various abodes are absorbed into oneself. Having gradually realized the four joys, the essence of the coemergent, which is to be personally realized, is to be shown within the vajra-jewel. Grasping it with the thumb and ring finger, one withdraws it from the vajra and lotus. Through the realization of the identity of all Buddhas by means of the maṇḍala mantras, it is not within the range of the eyes or hands. Into the space of the disciple’s mouth-lotus, one should place the flower-nectar with these words:
"This is the precious drink for you;
To perfectly accomplish the vajra body,
Drink the water of the mind.
Son, you will become universal wisdom."
The disciple, perceiving it as the nature of the assembly of all Tathāgatas, utters "Aho Sukha" and draws it in with the mouth, placing it within the hollow of his own enjoyment. Then, having arisen, Suchness says: "From this day forward, my son, act for the benefit of beings through excellent conduct. Whether they be brahmins, kṣatriyas, vaiśyas, or śūdras, or girls born of the lowest castes, accomplish the nectars through the bhaga-lotus and the cumbana." Having said this, one should place it without defilement into the space of the mouth-lotus. These are the secret empowerments. Immediately thereafter, whether one asserts that Suchness is one or asserts that Suchness is distinct, the Protector causes it to be correctly realized.
Because suchness is asserted to be one, that very suchness is in that very state. Even in the case of diversity, there is another who abides in the samaya and vows, who is perfectly endowed with sihlā and camphor, and who is twenty-five years of age. In order to manifest the primordial wisdom (jñāna) of mere self-awareness, one should make this supplication to the Buddha, the Vajra of Awakening:
"Just as the great offering was bestowed upon the Buddha, the Vajra of Awakening, so too, for the sake of protecting me, O Space-Vajra, bestow it upon me today!"
To the disciple who has thus supplicated, having placed his hand in the [consort's] hand and having made all the Buddhas witnesses, the Vajra is placed upon the crown of the head. Preceded by the activities as spoken by the infinite Buddhas and others emanated from the seed-syllable at the heart, one should say:
"This delightful dhāraṇī-consort of yours was designated by the Buddhas as one to be relied upon. Through the perfect union of the vajra and the lotus, experience the supreme bliss. One does not attain awakening by other means. In the three worlds, this is the pure [path]. Therefore, never be separated from this! This is the unsurpassed vidyā-vrata (knowledge-vow) of all the Buddhas. Any fool who transgresses it will not have the supreme siddhi."
Having said this, one should entrust [the consort]. Furthermore, she should be anointed with sandalwood, saffron, and so forth, and adorned with garlands of most fragrant flowers. Without clothing, she should clearly display her opened lotus and speak these words:
"Eating excrement, urine, and so forth, as well as blood, semen, and flesh..."
"Son, are you eager to kiss the lotus of the bhaga with constant devotion to the supreme woman? Son, tell me how you shall find bliss," she says.
He should then reply: "I shall eat excrement, urine, and so forth, and I shall always show devotion to women. Why, O goddess, should I not be eager to kiss the bhaga itself?"
Then, with joy and affection, she looks upon that fortunate one with love. Squatting, she fully displays her lotus and speaks these words:
"O, this lotus of mine is perfectly endowed with all bliss. I abide before whoever serves it according to the ritual. Whatever tasks there are, such as pleasing the perfect Buddhas, perform them in the lotus. The King of Great Bliss himself always dwells right here." This is bhañja mokṣa ho.
Then, possessing the deity yoga of oneself, one generates the consort in the form of the Wisdom Goddess. From the syllable hūṃ, one's secret vajra is white; from vya, the jewel is red, its opening blocked by a yellow vya; and from the syllable a, the consort's lotus is red with three petals, its opening blocked by a white dya and a yellow dya. One should visualize this. Then, with the tongue's application, one stirs the channel of Vajradhātveśvarī located on the left side of the left lotus, preceded by the recitation of the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Through this, one realizes the distinctions of joy and so forth according to the guru’s oral instructions.
The body is blessed by the Tathāgatas summoned by the masses of light rays from the seed syllable at one’s own heart. The Guru, having also caused the goddesses such as Locanā to enter the disciple’s mind, should initiate the joy. Then, behind a curtain, the Guru should examine the disciple’s family (gotra) by means of the vowels and consonants (āli-kāli) and show the mudrā of the determined family as taught in the tantras.
Then:
Having placed the vajra in the lotus,
One must not emit the bodhicitta.
Having moved it, that joy
Should be meditated upon with a full mind.
As long as the yogi does not emit
The bodhicitta,
So long will he obtain whatever
Bliss born of joy arising from universal delight (ānanda).
If the bodhicitta, the treasury
Of all accomplishments (siddhi), should fall,
Then for the aggregates and consciousness
That have fainted, how could there be
Irreproachable accomplishment?
From the excellent union of the vajra
And the expanse of space (dharmadhātu),
Whatever great wonder of bliss
Arises from that touch is the supreme joy (paramānanda).
In the middle between supreme joy
And the joy of separation (viramānanda),
Examine the weapon and make it firm.
By pressing the lotus-palace
With the center of the vajra,
And from the vajra posture,
Looking at the mind within the small jewel,
The essence of whatever wisdom (jñāna) is born is supreme.
It is neither desire nor the absence of desire;
It is not even to be perceived in the middle.
By the very abandonment of these three,
The coemergent (sahaja) perfect awakening is described.
When the yogi perceives and knows it,
He abides in unchanging bliss.
Whether for a session, or a single day, or half a month, a month, or a full year, or for eons and thousands of eons, one should remain diligently engaged in wisdom. Having examined it in this way, one should properly grasp it according to one’s capacity and gradually extract it. Without drawing it from the lotus, one should take up that bodhicitta, the essence of the samaya, by perceiving its very reality upon the tongue itself. Furthermore, it is said:
"Once the disciple has realized it and grasped it well, having extracted it from within the lotus, the mind should then be taken up by the tongue, preceded by awakening."
These are the empowerments of the wisdom-gnosis (prajñājñāna). Following that, the four empowerments to be bestowed should be understood from the mouth of the guru. As it is said: "That very [wisdom] which brings about the perfect welfare of all beings without exception, which is inseparable from the unsurpassed, authentic knowledge because it is free from the turbidity of conceptualization, and which is the nature of the maṇḍala wheel radiating the light rays of immeasurable hosts of Munis—this should be bestowed by means of words that are like a wish-fulfilling jewel."
Furthermore, it is said: "Having bestowed the empowerment through the ritual as described, and having carefully examined the disciple’s exceptional devotion with the mind, if they have great faith in the manner of the vast and profound, the precious empowerment should be bestowed by means of the words themselves."
If one asks how to discern whether they have faith in the vast or not, it is by means of specific signs. As it is said: "Fire is known from smoke," and so forth.
Just as water is known from the presence of a crane, the family of a wise bodhisattva is known from their signs. Seeing a lotus-like face that is exceptionally serene and the hairs of the body standing on end with joy, the wise one should then take that sublime disciple under their care.
This refers to the conferral of the fourth empowerment, which is also called "the gift." Following that, one should perform a pacifying homa (fire offering), offering one, three, or seven ladles of oblation, and then have the patron recite the words of appreciation. With a joyful mind, they should offer whatever wealth they possess—be it land, an elephant, a horse, gold, ornaments, a son, a wife, and so forth, or even their own self as a companion—in order to accumulate virtues such as merit through the attainment of siddhi (accomplishment).
To purify the Buddha-fields and so forth, one should especially practice generosity. Two thousand of the common class are equal to one pure brahmin. Two thousand brahmins are equated with one monk. Two thousand monks are equal to one stainless one. Two thousand stainless ones are equated with one who possesses wisdom. Two thousand who possess wisdom are honored as equal to one ācārya. Having thus understood the field of generosity, the wise should always give. In the fundamental dharma of yoga, one sows the seed in an excellent field.
Then, having accepted the offerings presented, one should honor oneself and others with all the provisions, such as food and shelter, through the gaṇacakra (feast offering).
One should gather fortunate disciples and satisfy them with various supreme offerings. Then, one should sing the vajra song beginning with:
"The body blazing through the three realms, possessing the passion that tames,
With a thousand sharp rays of light like the sun,
Possessing a hundred thousand [rays], with manifold bodies and attire,
The glorious Heruka dances together with the mantras and the Bodhisattvas of passion.
Hā hā hū hū hūṃ!"
Then, having performed the offerings, praises, and so forth, one should make this supplication:
"Oṃ! You have accomplished all the welfare of sentient beings;
Please bestow the appropriate accomplishments.
In order to return once again,
I pray that you depart for the realm of the Buddhas.
Oṃ āḥ hūṃ vajra muḥ."
Having thus requested the departure of the wisdom maṇḍala, one should dissolve the samaya maṇḍala into oneself. With stable divine pride, one should recite, "All phenomena are unborn; all phenomena are without entity," and then dismantle the maṇḍala by starting from the eastern gate with the tip of the vajra.
Then, give a small amount of colored powder to those who seek it, and cast the remainder entirely into a great river.
"Even those who have committed the inexpiable sins or other evil deeds
Will be liberated by seeing the colored powder.
By merely receiving empowerment here,
One will be reborn in a pure realm.
Filling the pits, the consecration,
The fire offering, and whatever wealth of the maṇḍala—
The Supreme Vajra Holder has taught
That all of these belong to the master alone.
This ritual of the Cakrasaṃvara maṇḍala
Is as desired by the learned."
Through whatever vast merit I have gained by composing this, may I and all wandering beings become the Great Vajradhara himself. This concludes the Precious Lamp of Perfect Clarity: A Ritual Manual for the Maṇḍala of the Blessed One, Glorious Cakrasaṃvara, composed by the master Śrīlava-pa. It was translated, edited, and finalized by the great Indian scholar Sumatikīrti and the great Tibetan translator Marpa Chökyi Wangchuk.