Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and activation of the Cakrasaṃvara maṇḍala. The text functions as a prescriptive liturgy, directing the practitioner through a sequence of preliminary recitations, the physical and mental preparation of the ritual site, and the precise geometric drawing of the maṇḍala. It commits the reader to a rigorous path of non-dual practice, requiring the generation of bodhicitta and the adoption of the deity's identity (Heruka). The work integrates external ritual actions—such as the use of specific colors, incense, and offerings—with internal meditative visualizations of the three cakras and the nature of emptiness. Furthermore, it outlines the transmission of seven empowerments and the adherence to specific samaya vows, emphasizing a non-dual approach to sensory experience and the rejection of traditional distinctions between saṃsāra and nirvāṇa to achieve the benefit of all sentient beings.
Provenance
About this text
A ritual guide for the maṇḍala of the Blessed One, Glorious Cakrasaṃvara, the Bhagavacchrīcakrasaṃvaramaṇḍalavidhi originates from the Indian tradition and is attributed to Kṛṣṇa Paṇḍita. It entered the Tibetan corpus through the work of the translators Buddhaśrīśānti and lo tsa ba dge slong rin chen bzang po. Preserved in the Tengyur, volume ཝ, the work is situated within the canonical collection of the Śaṃvara and Related Tantras, where it extends over thirty-three pages in the classical Tibetan language. The work enacts a prescriptive liturgy, directing the practitioner through a sequence of preliminary recitations—including specific counts for the approach—and the generation of bodhicitta. It requires the practitioner to adopt the identity of the glorious Heruka to destroy conceptual constructions and achieve the accomplishment of the self or the maṇḍala. A scholar or serious reader consults this text today to examine the technical requirements of the ritual of approach, the role of the principal guru in bestowing permissions, and the integration of emptiness and compassion within the specific framework of the Cakrasaṃvara tradition.
Sanskrit title
Bhagavacchrīcakrasaṃvaramaṇḍalavidhi
Indian author
Kṛṣṇa Paṇḍita
Tibetan translators
Buddhaśrīśānti, lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “A Maṇḍala Ritual of the Bhagavan, the Glorious Cakrasaṃvara” (Toh 1446), machine draft, 2026.https://naxiai.com/tibetan/works/toh1446
Summary & commentary
Significance
The text is significant as a primary source for the ritual technology of the Cakrasaṃvara tantra, illustrating the intersection of physical art, mantra, and meditative visualization. For the modern reader, it demonstrates the complex system of empowerment and the specific ethical and behavioral codes (samaya) characteristic of the Anuttarayoga Tantra tradition.
Structure
Passages
Section
Description
1-6
Preliminary Rites and Site Preparation
Initial recitations, the generation of bodhicitta, and the selection and preparation of a suitable ritual environment.
7-15
Maṇḍala Construction and Visualization
Detailed instructions on visualizing the sapphire ground, drawing boundary lines, and applying colors to create the celestial mansion.
19-22
Symbolism and Offerings
Identification of charnel grounds associated with specific deities and the arrangement of ritual offerings and incense.
25-32
Deity Yoga and Vows
Instructions on self-identification as the supreme deity, the generation of unsurpassed bodhicitta, and the commitment to three types of discipline.
33-40
Empowerment and Initiation
The process of conferring the seven empowerments, the use of specific mantras, and the prophecy of attainment.
41-43
Concluding Rituals
Final practices including the homa (fire offering), torma offerings, and the disposal of ritual materials.
Themes
Non-duality (3, 34, 38, 39, 43)
Ritual Geometry and Visualization (7, 11, 12, 15)
Empowerment and Transmission (9, 10, 34, 35, 36)
Bodhicitta and Compassion (3, 29, 37)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Bhagavan, the Glorious Cakrasaṃvara·
In the language of India: Bhagavān-śrī-cakrasaṃvara-maṇḍala-vidhi. In the language of Tibet: bCom ldan ’das dpal bde mchog ’khor lo’i dkyil ’khor gyi cho ga (The Ritual of the Maṇḍala of the Blessed One, Glorious Cakrasaṃvara). Homage to the Blessed One, the Glorious Vajrasattva.
Homage to the glorious Heruka, the protector of beings, and to the twenty-four non-dual [deities]. I shall explain the conduct of the maṇḍala, the stages of ascetic discipline, and the approach practice. Having understood the forward and reverse orders, the distinct and the outer and hidden [meanings], I shall explain this entire ritual.
Free from [concern for] sounds, corrupted sounds, symbols, and the characteristics of poetic meter, I shall clarify the ritual for the worship of the maṇḍala. This is done for the sake of my own recollection. Those who disparage external treatises, which are like the stages of dance, though they possess the reality of realizing the meaning, their conduct and liberation are merely arbitrary.
The ācārya should draw the maṇḍala for a student who has been well-examined. One who speaks gently and pleasantly, who possesses a beneficial mind such as compassion, who is diligent in hearing and reading, who has exceptional faith in the secret rituals, and who is constantly respectful toward the guru—such a student should be fully accepted. I shall explain the wisdom that accomplishes all siddhis without exception. If one does not please the deity, one is merely disparaging oneself.
With great faith in pleasing the mantras of the maṇḍala of the glorious Heruka and others, one should perform the recitation of the secret mantra of the Hero’s Essence (vīra-hṛdaya) thirty thousand times. [This is for] the maṇḍala of the yoginīs...
Twenty thousand [recitations] should be performed as the approach. For the eight [deities] such as Kākāsyā and the others, as well as the four yoginīs of the heart mantra, five thousand and five hundred [recitations] should be performed as the preliminary approach. Through this preliminary approach, either the self or the maṇḍala will be accomplished.
Here, the principal guru who bestows the permission and empowerment should be depicted. The disciple should then make a request to him regarding the complete requisites of the maṇḍala: "Are you able to perform everything with devotion, so that the yogas and yoginīs may be pleased, according to the sequence of the maṇḍala offerings?" If the hero says, "I am able to act with majesty in all respects," then the great hero here [should consider] the non-dual body of the branch of insight, the glorious great yogin Heruka, who dwells within the entire maṇḍala.
First, one should diligently seek out a particularly distinguished location. For the sake of accomplishing the welfare of sentient beings, one should establish one's own awakening there. Now, the locus of the qualities of all accomplishments will be explained; it is extremely difficult to traverse. In the locations of the great charnel grounds, where vetālas and rākṣasas let out terrible and fearsome sounds, or where the sound of the syllable pheṃ pervades, the practitioner, with a fearless and completely pure mind, should dispel all conceptual thoughts without exception. Adorned with love and compassion, the unmixed yogin should dwell in bliss. Sentient beings are singularly fierce and violent, tormented by suffering and karma.
With the essence of emptiness and compassion, one should direct the mind toward awakening. Alas! Sentient beings suffer and are intensely attached to conceptual constructions. In order to destroy those conceptualizations, I shall become the glorious Heruka. This is the preliminary ritual of approach. Rising from the state, entering, and the completion itself; the blessing, the empowerment, and the withdrawal of the meditative absorption and offerings. Knowing the tantra of authentic wisdom and knowing the secret mantra of glorious Heruka; free from anger, pure, and skillful; knowing the application and having reached the perfection of wisdom. Having previously abandoned the secret wisdom for thousands of millions of births, I, who am myself the glorious Heruka and so forth, see sentient beings who are inclined toward the inferior and abide in the manner of an ācārya. Possessing a mind overcome by compassion, thinking, "I must deliver these beings," I shall teach the Lord Cakrasaṃvara, the yoga of Heruka. "O son, are you joyful in maintaining and relying upon the samaya? In this way of glorious Heruka, relying upon the foods and the protections, which utterly destroys the accumulated sins of many people, I shall observe the individual vows of the Hero Cakrasaṃvara." This is the request of the disciple. Then, the great Hero, having performed the preliminary practices, should first generate a joyful mind, thinking, "Now I shall liberate sentient beings." Through the ritual of the tantra, the deities of the glorious Cakrasaṃvara yoga—
Having pleased [the deities], one should draw the maṇḍala and thoroughly examine the site. On a mountain, in a forest, a medicinal valley, on the shore of a great ocean, in a pre-established charnel ground, or in a delightful region—wherever the mind is inclined and which is beautiful and pleasing—one should smear it with water and cow dung and scatter various flowers. One should apply the supreme, intermediate, and [inferior] fragrances along with water. By massaging with these and the like, and by striking it extensively, and by sloping toward the east and north, practitioners will achieve accomplishment. If it is high in the center, one will obtain sovereignty or the states of a vidyādhara. If it is high in the north, death will occur and wealth will be utterly destroyed. If the east is high as previously described, the family line will be exhausted. A site that is naturally low in the center will bring ruin to the practitioner. Thus, characterized by these features and marked by the lords of heroes and so forth, the characteristics of the site have been taught.
Having thus purified and beautified [the site], one should sit in the center of the ground and, with this exhortation, make a request to the beautiful white mātṛ: "First, preceded by sound and so forth, in all yogic apprehensions, the glorious great yogin Heruka, who abides well in non-dual wisdom, [is invoked] by the mudrā that touches the earth. Having made the indestructible bindu, one strikes with the fingers three times and visualizes [the earth goddess] summoned and seated before one. All the ornaments of the limbs..."
Beautifully adorned with a yellow color, holding a vase in her hand, she says, "Tell me, what shall I do?" After offering the water for the feet and so forth, that majestic one should act as follows:
"O Goddess, you are the witness to the conduct and the specific stages and perfections of all the Buddhas, the Protectors. Just as the Protector, the Lion of the Śākyas, conquered the hosts of Māra, so shall I, having triumphed over the hosts of Māra, draw the maṇḍala."
Having spoken thus three times, one should visualize her dissolving into that [place]. This is the request for the site.
Adorned with necklaces, bracelets, earrings, and a crest-jewel, and with the yajñopavīta thread and the seal of ashes, one should meditate on the glorious, great yogin Heruka and clear away the obstructing spirits (vighna). Then, visualizing a blazing vajra arising from the syllable HŪṂ at the two feet, and visualizing a moon and a sun arising from MA and ṬA at the two eyes, one should look everywhere with the vajra-gaze. Holding the bell in the left hand and brandishing the vajra with the right, and firmly embracing the khaṭvāṅga, one should expel those dwelling on that site with this:
"O lords of the earth, whoever dwell in this region—gods, nāgas, yakṣas, gandharvas, bhūtas, pretas, rākṣasas, rākṣasīs, and so forth—depart quickly! Having received the command of the glorious Heruka, depart immediately!"
"To those who do not depart, I shall split their heads into a hundred pieces with this vajra of my wisdom and this khaṭvāṅga!" Thus one should say three times. Starting from the northeast, one should circumambulate three times to the right. One should visualize that light rays like the fire at the end of an aeon emerge from beneath the feet, incinerating the malevolent ones, who then scatter in all directions.
With the right and left, circling, embracing, and the kuñcapa [dance], the bariti and svatika, the vṛddhikeśi and so forth—through union in the manner of passion, one should perform the play, or the playful gait, or the dance of the eight steps. Moving the feet and moving the hands, raising the eyebrows and following with great joy, with slightly bashful side-long glances, and looking at the beautiful, full thighs; performing the dance with wide eyes, the lotus of the mouth with a smile, holding slightly reddened fangs, and a row of teeth white as kunda flowers—the glorious great yogi Heruka, the wondrous liberator of sentient beings. With such dances, one should expel the obstructors and so forth. With the mantras of the four faces and so forth, one should create the kīla-fence and the net. The ground, which is the nature of the variegated vajra arising from the final vowel, becomes perfectly pure even if it possesses defects, by looking with the vajra-gaze while reciting the seven-syllable mantra. This is the clearing away of obstructors. One should visualize the mountains and so forth arising from the forms of the nāda and so forth, just as they are.
Upon a ground of sapphire, visualize the nature of the three cakras. Upon a soft, variegated lotus, visualize them in their respective places. From the āli and kāli and so forth, the maṇḍala is thoroughly conceptualized. There, in the place of the principal deity, the glorious Heruka, through insight, is joined in non-dual union with the supreme palace, the glorious Yoginī. Visualize them as non-dual, just as they are. The wisdom wheel, which does not abide in inherent nature, is to be made to enter this samaya wheel. Treading with the feet and looking upward, the sound "pheṃ" should be proclaimed. The heroes and yoginīs residing in the ten directions are summoned; first, one should properly protect them according to the armor. Binding the two index fingers and joining the two middle fingers, the thumbs are firmly joined as a vajra and placed well in the center of the forehead. Having exhorted the assembly of mātṛ mudrās, circling and circling, they are certainly made to enter. One should visualize the samaya wheel. All the ḍākinīs and the lords of the sites are mentally visualized in the sky and brought into the mind. The worlds of the earth are brought into the directions, and the bodies of the subterranean realms are applied to all. With their own colors, hands, and so forth, the limbs are embraced; all are worshipped, and the mātṛs in the directions and the eight in the intermediate points, as well as the lords of the earth, should be properly visualized. This is the invitation of the wisdom wheel. Reciting one's own name, the king of secret mantras, preceded by Oṃ and joined with two Hūṃs, and perfectly joined with Phaṭ—this is the mantra.
This belongs to all the deities without exception. One should always strive to make offerings with the supreme urine that provides relief to the intermediate state, and offer everything in accordance with the ritual. Visualizing the glorious Heruka and the rest, in the central direction of one’s own abode, one should perform the first sequence of secret mantras as they are explained, circling completely. Circling from the left, one should always strive to offer external flowers and so forth, distinct from oneself, in accordance with the glorious Heruka. One should especially perform the consecration of all without exception, preceded by the king of secret mantras, pervading all directions without exception. By embracing the two breasts, one should visualize the thirty-seven channels as the glorious Heruka and the rest, and worship them according to the ritual. Arising from non-dual wisdom, the pervasive lord who is the nature of all things, the principal teacher, the glorious Heruka, is perfectly united with Vārāhī. Wherever the heroes of the ten directions, the miraculous goddesses of knowledge, and all the bodhisattvas and so forth reside, I pray that you all, without exception, turn your attention toward me. For the benefit of the disciple and for the sake of making offerings to you all, I, the Vajra-holder, shall draw the maṇḍala tomorrow morning. Thinking of me with compassion, I pray that you all grant your blessings. With fragrant flower garlands and the fifth, the skull-cup, one should properly offer incense to all the glorious Heruka and the rest. Following that, one should contemplate one’s own relief and enter the ritual with the ascetic observances; this is the supplication to the deities.
The principal disciple and the others should be specially prepared and honored. "Come, child! You are a vessel for the Great Vehicle, a vessel for the great way. I shall correctly explain to you this ritual of the practice of Secret Mantra. All the perfect Buddhas who have passed away, those who have not yet come, and all the perfect Buddhas of the present who remain for the benefit of beings—all of them, having realized this excellent ritual of Secret Mantra, attained the signless omniscience at the foot of the Bodhi tree. By this peerless application of Secret Mantra, the glorious protector Heruka also conquered the great and most formidable hosts of the Māra classes. Therefore, my child, apply your intellect to this in order to attain omniscience. For the sake of attaining awakening, I shall bestow upon the disciple, through the ritual, the vows and so forth arising from the limbs of the Hero. I always go for refuge to the Buddha, the Dharma, and the Saṅgha. I always go for refuge to the Yoginīs, the Ḍākinīs of the Secret [Mantra] and so forth, who are the nature of the three cakras. I always go for refuge to the Heroes, Heroines, powerful goddesses, and the great beings who are the Bodhisattvas, and especially to the Ācārya. O glorious Heruka and the other Heroes, the Yoginīs, Vairocana and the others, and all the immeasurable Bodhisattvas, please attend to me! From this time forth, until I abide in non-duality, I shall maintain that non-dual pure conduct."
Twenty-two [vows] should be properly guarded. With the stream of one’s own srotas, having empowered it with the seven syllables, one should fill [the disciple] everywhere with drops in order to protect the disciples. Īśvara [bestows] the empowerment of all [deities] from the mouth of everyone. Regarding the site of the maṇḍala, the supreme [ground] arisen from non-dual wisdom, one should perform the ritual of offering to the goddess who is the self-deity of all the Great Glorious Ones. Even with an outer and inner nature, one should worship the maṇḍala of the Great Glorious Heruka. This is the ritual for the preliminary consecration of the disciples.
The wise one, early in the morning, should lay out the lines and draw the entire maṇḍala arisen from non-dual wisdom. The ācārya should possess excellent characteristics and know that very reality of authentic wisdom. He should know the secret mantra of the Glorious Heruka, be free from anger, pure, and skilled; he should know the application and have reached the far shore of wisdom. Having bound a skull [ornament] upon his crown, he should smear all his limbs. On his body, he should wear the six mudrās and so forth, hold a khaṭvāṅga in his hand, and be adorned with a garland of fifty [skulls]. Having manifested himself as the Glorious Heruka, he should gaze at the maṇḍala and place [the deity] at his heart.
Thus, having donned the armor of the self and being adorned with mantra and mudrā, one should draw the terrifying maṇḍala that bestows the great accomplishment. Then, with a cord made of corpse-silk moistened with mahārudhira, one should lay the lines for the city of the Glorious Heruka maṇḍala. One should draw it at one cubit and so forth, up to twelve or sixteen [cubits].
The Lord of Yogis, the Great Īśvara, should strike the lines with insight. Having visualized the glorious Heruka and the rest, and having properly separated and prepared the five threads exactly as they are, one should invite the glorious Heruka and the others and cause them to enter therein. The ḍākinīs of all the Buddhas, inseparable from the root mantra and the fire, should be placed well in a lotus vessel and honored with self-arisen flowers. Having generated the wisdom line, the wise one should strike the lines. Having previously observed the ritual, one should strike the wisdom line. The master should hold it with his fist, and at one end the disciple, thinking of the breath as moving, should properly twist the two lines together. Having twisted them with the mantra of non-duality and the absence of duality, one should strike the line. Releasing it well with the sound "Jja jja," the intelligent one should walk behind. First, staying exactly in the center of the eastern and southern gates, and facing toward the south, one should strike the line in the sky. Holding the left vajra-fist toward the navel, the hero, looking toward the east, should strike the two Brahma-lines on the ground. At the time of striking the lines, one should exhort: "This is your time for the benefit of beings, including the Buddhas, throughout the entire world-realm without exception." The master and his companion should circle from the left with great diligence. Standing in the directions of wind and Īśāna, and standing in the directions of fire and Nairṛti, [they proceed].
The Guru should strike the two boundary lines, beginning from the direction of fire. Facing north, one should strike the line toward the direction of fire. Facing the western direction, one should draw the cord toward the direction of the god of the southwest. Standing in the direction of wind and facing south, the practitioner of ascetic conduct should strike whichever is the western line according to the ritual. The Hero, facing east, should strike the northern line. Having understood the distinctions of the directions and so forth, the wise one should strike all the lines everywhere exactly as they have received the oral instructions.
It has four corners and four doors, beautifully adorned with four archways. It is made lovely by hanging lattices and half-lattices, and possesses lattices of rows of tinkling bells. In all the intermediate sections and within the door-surrounds, it is embellished with vajras and jewels; thus one should strike the lines of the outer maṇḍala. Inside of that is a lotus, and behind the lotus, one should make a wheel. Behind that second wheel, it should be encircled by a garland of vajras. The vajra and the wheel should be of equal proportions, and it should be encircled by vajra lines. Together with the filaments and petals, it abides as sixteen petals. Having understood all the striking of the maṇḍala lines from the oral instructions received, the door is one-eighth of the wheel, and the courtyard should be made half of that. The door-surrounds are the size of the door, and the size of the deity’s platform is likewise. The area encircled from the intermediate lines is explained as the location of the archways. With banners, bells, and rays of light...
One should lay out all the lines for the ornamentation. Up to the edge of the iron fence, it is completely encircled by a vajra garland. Within the maṇḍala of light, one should lay out the two successive lines. The area for the colors is half of that; one should lay out the root lines. First, with the vajra-thread and so forth, all the lines must be fixed. Upon that, the wisdom-thread (jñānasūtra) should be stretched out in every direction. This is the laying out of the wisdom-thread.
With the powder of charnel ground bones, combined with its bricks, and the leaves of its trees, the yogin should prepare the colors. Mixing the powder of charcoal with orpiment, one should perfectly combine them into five colors. These five should be emanated as fivefold. All the sites of the charnel grounds, by means of this seal of Maheśvara, the practitioner of the observance should generate the colors just like the wisdom-thread.
Having risen early with a pure mind and performed the complete ablutions, one should begin the activities of the maṇḍala, including all the branches of the tantra. This is the purity of the expanse of reality (dharmadhātu), which liberates the realm of sentient beings. It is the glorious King Heruka himself, the abode of all Tathāgatas, completely liberated from all faults. One should correctly begin the work of the colors. The master should draw first, and afterwards the disciples everywhere. Having begun at the five locations and so forth, one turns the back to the five drawings. To those who perform the work of the colors and craftsmanship, one should grant the samaya and the trainings.
The height of the little finger’s joint should be drawn straight and high. If the lines are uneven, crooked, low, or broken, one should know that through low lines the [practice] will not be accomplished, through crooked lines suffering will arise, and through broken lines both the master and the disciple will die. Therefore, the qualified lines should be marked with all the proper characteristics. Having entered here, the disciples and others, thoroughly filled with scented water, should be empowered in their entire bodies and made to drink [the water] with the mantra of Sumbharāja. The disciple, who possesses the yoga of the seven syllables and is a sinner of seven births and so forth, becomes like a crystal in mind through being washed by the ritual. The inner lotus petals are [drawn] with gold powder and the like. The eight-spoked wheel behind the lotus is also equal to that. On the spokes of the vajra pillars, one should encircle them with vajra lines. The Mind Wheel is renowned for its colors such as indigo and so forth. Likewise, the spokes of the wheel are also properly joined to the lotus pillars. Encircled by lotus lines, it is emanated as the Speech Wheel. With powders like the color of coral and so forth, the activity of the blazing wheel should be performed. The arrangement of the Body Wheel is similar to the previous eight spokes. Likewise, the pillars of the wheel and the divisions of the wheel lines should be made. With powders such as pearl and so forth, the Body Wheel should be drawn. Just as the parts of the lotus and so forth are the colors of the gate sections, the five lines and so forth are beautiful in color.
One should examine how it is most beautiful; this is the application of colors. Thus, having painted the various [forms], the supreme celestial mansion, the abode of the gods, should first be completed exactly as described according to the ritual. Adorned with all the various [ornaments], it bestows all happiness. The glorious Heruka and the others emanate as the nature of the three wheels. Those known as the Sky-farers and Earth-dwellers, the Subterranean ones and so forth, the Kinnaras, and the eight such as the Crow-faced [Maidens] are to be seated upon their respective seats. At the mountain peak, upon the filaments of a variegated lotus, from the sound of the āli, the kāli, and the fourth of the uṣmaṇa [consonants], together with the bindu, [the deity] truly arises. The great king, the glorious Heruka, is the non-dual union of the two limbs of insight. With four faces, each with three eyes, adorned with a head and severed limbs, green, red, and likewise yellow, he possesses twelve arms. He dwells in the posture with the right leg extended. With his hair tied in a topknot and silk streamers, he embraces [the consort] with two hands. The other two [hands] hold an elephant hide; in his right hands are a battle-axe, a trident, a curved knife, and a ḍamaru. Likewise, in his left hands, he holds a khaṭvāṅga, a skull-cup filled with blood, a noose, and a head. Victorious over the four Māras, he holds these in his left hands. The great preta who pervades all, Vārāhī, dwells upon his lap; from embracing her, he holds the blood of the fierce Māras, and from his mouth a stream of blood flows. His limbs and body are smeared with great blood.
Passionate, with hair loosened, she is bound with a garland of skulls. Laughing "ha ha," her body has three eyes and is adorned with bone fragments and skulls. In her right hand, she holds a vajra with the threatening gesture, terrifying all the Māras and the like.
The Ḍākinī is Māmakī, seated upon the front petal. She has four arms and loosened hair, adorned with five-pointed [ornaments]. Her body possesses the five mudrās and so forth. With three eyes, she utters the wrathful "hūṃ," her body blue and very terrifying. Laughing "ha ha," she strikes fear. She has a five-fold crown of skulls, her hair is loosened, and she acts with awe-inspiring power. She leans on a khaṭvāṅga and holds skulls; in her right hand is the yogic weapon, the ḍamaru. Adorned with four arms, she is Lāmā, the one who liberates, seated upon a lotus circling from the left. Her body is green and very terrifying. Laughing "ha ha," she bares her fangs. She is adorned with five crest-jewels, her hair is loosened, and she acts with awe-inspiring power. With three eyes, she utters "hūṃ," leaning on a khaṭvāṅga and holding a skull. With the yogic weapon and the ḍamaru, she is adorned with four arms.
Khaṇḍarohā is Pāṇḍaravāsinī, seated upon the northern petal. Her body is intensely blazing red. With four arms, she utters the terrifying "hūṃ." Her hair is loosened and blazing, adorned with five crest-jewels. With the yogic vessel and the khaṭvāṅga, the yogic weapon and the ḍamaru, she is adorned with the five mudrās and three eyes, and further adorned with a girdle. On the western petal is Rūpiṇī.
The eyes are of a solid nature, the body color is yellow and intensely blazing. Laughing "ha ha," she strikes fear. With hair loose and a khaṭvāṅga, she is adorned with four arms. With three eyes, she strikes fear with the syllable HŪṂ. Adorned with five topknots, her body possesses the five mudrās and so forth. She holds the vessels that symbolize the yoginīs. She is the very nature of the elements of water, fire, wind, and earth. These are the four accomplished yoginīs, perfectly residing both outside and within. Upon the lotuses of the intermediate directions are the Mother and likewise the Father, the King and the Kṣatriya—these two who offer the vessel of the head. The non-dual wisdom yoginīs are perfectly drawn in by the Son and the others. Having summoned them, they are placed within the wheel. The yogin should always make offerings to them. Regarding that, the locations of the yoginīs' wheel shall be explained: "Pu" refers to Pullīramalaya, where Khaṇḍakapālin and Caṇḍākṣī reside. "Jā" refers to Jālandhara, where Mahākaṅkāla and Caṇḍanāyikā reside. "O" refers to Oḍḍiyāna, where Kaṅkāla and Prabhāvatī reside. "A" refers to Arbuda, where Vikaṭadaṃṣṭrin and Mahānāsā reside. These are the pīṭhas. "Go" refers to Godāvarī, where Devadatta and Sthiramatī reside. "Ra" refers to Rāmeśvarī, where Amitābha and Kharvarī reside. "De" refers to Devīkoṭi, where Vajraprabha and Laṅkeśvarī reside.
Mā refers to Mālava, [the sites of] Vajrakāya and Śiṃhacchāyā. These are the upapīṭha (near seats), the wheel of mind, and they move through the sky. Kā refers to Kāmarūpa, [the sites of] Aṅkurika and Mahābhairavā. O refers to Oḍḍiyāna, [the sites of] Vajrajaṭila and Mahābhairavī. These are the kṣetra (fields). Tri refers to Triśakuni, [the sites of] Mahāvīra and Vāyuvegā. Ko refers to Kośala, [the sites of] Vajrahuṃkāra and Madirā. These are the upakṣetra (near fields). Ka refers to Kaliṅga, [the sites of] Subhadra and Śyāmādevī. La refers to Lampāka, [the sites of] Vajrabhadra and Subhadrā. These are the chandoha. Ka refers to Kāñcī, [the sites of] Mahābhairava and Hayakarṇā. Hi refers to Himālaya, [the sites of] Virūpākṣa and Kākāsyā. These are the upacchandoha, the wheel of speech, and they move upon the earth. Pre refers to Pretapuri, [the sites of] Mahābala and Cakravegā. Gri refers to Grhadeva, [the sites of] Ratnavajra and Khaṇḍarohā. These are called the melāpaka (assemblies). Sau refers to Saurāṣṭra, [the sites of] Hayagrīva and Śauṇḍinī. Su refers to Suvarṇadvīpa, [the sites of] Ākāśagarbha and Cakravarmiṇī. These are the upamelāpaka (near assemblies). Na refers to Nagara, [the sites of] Śrī Heruka and Mahāvīrā.
Si refers to Sindhu, which is Padmanarteśvara and Mahābalā; these are the charnel grounds. Ma refers to Marudeśa, which is Vairocana and Cakravartinī. Ku refers to Kulutā, which is Vajrasattva and Mahāvīryā; these are the secondary charnel grounds. This is the body wheel, which resides beneath the earth. The gates are Khaṇḍarohā, Ulūkāsyā, Śvānāsyā, and Sūkarāsyā. In the intermediate directions are Yamamathani, Yamadūtī, Yamadaṃṣṭriṇī, and Yamamathani.
The accomplished heroes and yoginīs are situated in all directions. They abide upon the ten grounds, which are the purification of the ten perfections. The great king, the glorious Heruka, perfectly resides both externally and internally. There are many such supreme and infinite bodhisattvas. This is the arrangement of the deities in the maṇḍala.
Excluding the ḍākinīs and so forth, as well as the eight gatekeepers, those in the three wheels—such as Khaṇḍakapālin and the rest—have two arms and one face. They are adorned with topknots of matted hair and silks, possess the five mudrās and the crest jewel, and are adorned with girdles. They have three eyes and, with their two arms in embrace, hold a vajra and a bell. They gaze at the goddesses and hold their lips. The goddesses, such as Caṇḍākṣī and the rest, possess the same body color as their respective lords; they have one face and two arms.
Adorned with loose hair, embracing with a skull-cup, holding a curved knife and making the threatening gesture, with three eyes and the syllable HŪṂ that terrifies, and crowned with a severed head. All the ḍākinīs and the rest also precede, circling from the left. The three worlds, both moving and unmoving, and all wandering beings, arise from the left. The non-white, white, and red are the lowest, supreme, and middle; the arrangement of them all exactly as they are is the grace of the guru’s stages. The eight, such as Kha and the rest, are the divisions of the ḍākinīs and so forth. Treading upon a corpse with the feet, they are the four of various forms. All the wrathful ones, such as Vijaya and the rest, are emanations of the eight yoginīs. The khaṭvāṅga marked with a vajra and the five-lotus vessel; raising weapons with the right hand, they utterly suppress all the malevolent. The glorious Heruka and all the rest embrace with the left and hold the breasts. The hands, colors, and hand-symbols of the deities are established as the thirty-seven branches of awakening. Preceded by the form of the nāda and so forth, the five mudrās such as the garment, the branches of insight, the kīla, the lattice, and the vowels and consonants—having spoken thus: "Preceded by the emptiness of causes and so forth, from the entry of sound and so forth, until the stage of withdrawal." With diligence, and likewise, the branches of insight upon the seat, the necklace, the uṣṇīṣa, and the crown.
Ear ornaments,
A thread of Brahmā, a necklace bound upon the neck, and a garland upon the head; a belt and the sound of tinkling bells; locks of hair, a crown, and silks; adorned with artificial sounds. Together with the vajra, lotus, and khaṭvāṅga, sounding the small drum and the syllable HŪṂ, one is adorned with the armor of all the heroines and yoginīs.
The glorious Heruka, the great hero, is made into one’s own self. With a mind of compassion for all sentient beings, the wise one should perform the recitation over the vases. Ten supreme vases are taught to have those very characteristics. Mix the water with milk. The large and small vases of water, with various scents and flowers, should be anointed with the supreme and intermediate fragrant waters. The mouths are adorned with petals. The ḍākinīs of all the Buddhas should be recited over according to the ritual. The necks are wrapped with cloth and adorned with beautiful ornaments. Encircled by garlands of flowers, the eight are placed at the doors. The ninth vase is in the center. The mother and likewise the father, the king and the kṣatriya—these two should fill the vases with water. Adorned with five-colored cloth, the necks should be wrapped. Covering the mouths with various petals, they are worshipped with naturally occurring flowers. On the side of the southern door, they should be placed in the center of the painting. Canopies should be spread, and various cloths should also be hung. With victory banners, parasols, and silks—
Adorned in every place, having placed the vases, the offerings should be made exactly as explained. The maṇḍala should be strewn everywhere with beautiful jewels and gold. The eight incense burners and the lamp wicks should be made equal; they should be well-kindled with great sesame oil, preceded by the five types of incense. Holding various flowers, filled with various liquors and juices, and with music, there are various food offerings and divine oblations. In the laps of various yoginīs, possessing various fragrant flowers, they sing various songs and perform excellent dances with various movements. Amidst the sounds of various auspicious cries, this is the festival of Śrī Heruka. The conduct and the dwelling place of beings, the path of the desire-yoginīs, at the four gates are the yoginīs, marked by the non-dual heroes. Adorned with garments of great colors and the like, or with silks and the like, their bodies are adorned with the five mudrās and so forth, and decorated with the five crests. Embracing the vajra and bell, they are joined at the eight gates. The lords of all the hosts are the Cakravartin yogins. Adorned with the ornaments previously explained, the seats and places are beautifully arranged. The glorious vajra and bell hang down; embracing and pressing the breasts, the heart, head, crown, eyes, and so forth are adorned with the armor. Having blessed Vajrasattva and the others, one abides in the non-dual Great Yoga.
Having performed the thirty-seven factors of awakening and donned the armor, one should remain in meditative equipoise. Thus armored, one’s very self cannot be destroyed even by the gods of the Heaven of the Thirty-Three. One should make offerings to the goddesses and heroines of the maṇḍala. One should meditate on the wisdom-cakra exactly as it is established. By means of the union of oneself, one should cause [the wisdom beings] to enter the samaya [beings]. First, having invited them with the mudrā and sounding the upward-ascending pheṃ syllable, one should summon the supreme and intermediate yoginīs from the world-realms and so forth. One’s own body color, hand implements, and shape, as well as the ornaments previously described, should be complete. Adorned with one’s own hand implements and ornaments, and possessing the topknot of matted hair, one enters the samaya-cakra and should meditate on non-dual wisdom. All the glorious Herukas and so forth sit upon their seats with the right leg extended. This is the invitation of the wisdom-cakra. One should make outer and inner offerings to the deities of the cakra, such as the glorious Heruka. The wise one should also offer beautiful garments according to the number of deities. The universal monarch and the heroes should be offered self-arisen flowers, and their faces should be washed with pure water from the southern gate. With the non-dual, non-dual mantra, one should perform the recitation and confer the blessing. The ḍākinīs of all the buddhas should perform the recitation in particular. The yoginīs of all the gatekeepers should recite it one hundred and eight times. The mantrin, according to the number of deities, should utter the āli kāli [vowels and consonants].
Bless and make offerings with equanimity; satisfy the deities of the maṇḍala. This is the blessing of the maṇḍala. As for the specific offerings of activity: Bharatī, Tiṭibhī, Kṛśā, Kiśorī, and Arvati—perform the dance with all these dances. Through the manner of manifest union with passion, sporting with playful gestures, and with graceful steps, perform the dance with the eight steps. With all activities such as embracing, and by embracing and pressing the breasts, through these specific offerings of activity, first please the yoginīs. Through the inner nature of the homa, gather all the sublime beings. The great king, the glorious Heruka, is the perfect assembly of all friends. From the water of peace, the accomplishment of the sublime state is eternally achieved. With the continuous [offerings] and all else, various delicious foods, and especially with raw meat, perform the homa while endowed with the mantra: OṂ SARVA VAJRA KṢAMIṆI BHAKṢAṂ ŚODHAYA GUHYA VAJRĪṆI HŪṂ PHAṬ SVĀHĀ. This is the consecration through recitation. With the fire of the homa in the stomach, upon the eight-petaled lotus, the thirty-seven [deities] such as the lords of the heroes, on the lotus center and filaments, according to the sequence of the activities, having actualized the nature of the deities, if all the homa rites are performed through the ritual, accomplishment will occur without the need for deliberation. Whether eating or drinking, whatever the practitioner consumes, it is the supreme and intermediate relief.
Intention
Examine everything thoroughly. One’s own self is the supreme deity; one’s own self is the sublime deity. Without attachment to one’s own form, know it to be like a reflection and so forth. One’s own self is the abode of all buddhas and all heroes. Therefore, with all effort, worship one’s own self as glorious Heruka. Through such effort, all virtue will flourish. Whatever collection of activities one intends will be accomplished; of this there is no doubt. This is the inner fire offering (homa) within the maṇḍala activities.
The sixty [verses] and so forth, together with the food: warm dough, meat, and fish, along with the five intermediate and supreme [substances], should be offered with diligence as the torma. Having placed it well within a skull-cup, first invite [the guests] with the mudrā. Uttering the sound "pheṃ" upward, move the eyes, face, and limbs. Having summoned them again and again, offer everything; the heroes and yoginīs are invited. Open the vajra-palms at the crown of the head; if they are touched, they will appear. The heroes and vajra yoginīs should be applied to the activities accordingly. At night, with hair loose and naked, the practitioner of the vow should give the torma. I, the yogi of glorious Heruka, thereby please the yoginīs. This is the ritual of the torma.
The six perfections, the thirty-seven factors of awakening, the ten grounds such as the "abodes," and the nature of the supreme deity Mahottara—having made these the seat, the nature of the self is the sublime empowerment. It is the mixture of the pure and the impure.
The practitioner abides in direct perception; a person who is pleasing, completely pure, illuminating, and endowed with qualities—thus should one perform the outer and inner homa. Having performed the activities of the torma and the activities of offering without exception, the yogi should manifest the identity of the entire assembly of disciples and speak these words:
"The vows that are higher and higher, my son, you must guard them. There is no other cause for liberation; there is no other method whatsoever. I, the non-dual non-dual yogi, emanate the limbs of awakening and insight. The mother and likewise the father, the king and the kṣatriya—these two are well-placed in the skull-cup, destroying the sins of the disciple. The master, having conferred the empowerment, [addresses] the omniscient disciple of the seven syllables: 'Come, my son!' Thus one should speak, and protect with the great armor and so forth. One should don the armor of Vajrasattva and so forth, and also bind the silk streamers. One should understand the minds of the disciples and so forth, whether they be inferior or superior sentient beings. Those who desire accomplishments should first please the master with all things. This is the thorough examination of the disciple."
Then, the activity for the disciples and so forth: having grasped hand with hand, one should invoke the hero with the mantra: Śrī herukāya vidyā rājāya dhimahe svāhā. "I take refuge in the master, the body whose nature is all the Buddhas. I prostrate to the yogi who abides in the wheel of heroes and yoginīs." This is the supplication of the disciple.
The great yogi, a lion who proclaims the ultimate truth, who has become exceedingly skilled in the meaning of severing the afflictions—O deity who severs the afflictions that produce the hundred faults of existence, may you accomplish the very king of ultimate yoga.
The abode of all Tathāgatas, the supreme city of glorious Heruka—into this essential maṇḍala, I shall initiate the disciples.
Then, facing the southern gate, preceded by prostrations through the gateways of body, speech, and mind with the mantra: oṃ namaḥ ste hūṃ | namaḥ mi hūṃ | mātṛ namaḥ hūṃ svāhā, one should prostrate three times. Then, with the mantra: oṃ sarvavīrayoginīpūjopasthānāyātmānaṃ niryātayāmi | sarvatathāgatavīrayoginyātmānaṃ vajraḍākinī adhiṣṭhasva māṃ, one should cause the entire body to prostrate.
Then, having had them join their palms at the heart toward the left, from the eastern gate: oṃ sarvavīrayoginīpūjābhiṣekāyātmānaṃ niryātayāmi | sarvatathāgatavīrayoginyātmānaṃ vajralāmiratnābhiṣiñcatu māṃ.
Then, at the northern gate, having placed those same palms at the forehead, one should cause them to prostrate: oṃ sarvavīrayoginīpūjāpravartanāyātmānaṃ niryātayāmi | sarvatathāgatavīrayoginyātmānaṃ vajrakhaṇḍarohīrūpaṃ pravartaya māṃ.
Then, at the western gate, having placed those same palms on the head, one should cause them to prostrate.
Oṃ sarvavīrayoginīpūjākarmakaraṇāyātmānaṃ niryātayāmi | sarvatathāgatavīrayoginyātmavajrarūpaniryātakarmakuru māṃ | These are the four prostrations.
Then, having turned toward the south and taken the disciple by the hand, one should recite and bestow everything according to the ritual of the Cakrasaṃvara vow:
"I take refuge in the Buddha, the Dharma, and the Saṅgha, the Three Jewels. This is the firm vow of one who has entered the Buddha family. You, of great intelligence, must hold the mudrās of the vajra and bell. That which is bodhicitta is the vajra; insight is known as the bell. You must hold the ācārya, for the guru is equal to all the Buddhas. This is explained as the samaya vow of the pure Vajra family. In the Ratna family, one must always, six times every day, give the four kinds of generosity: the Dharma, material things, fearlessness, and loving-kindness. One must also uphold the sublime Dharma of the three vehicles—outer, secret, and inner—without exception. This is the delightful samaya of the pure Padma family. In the great and supreme Karma family, one must correctly uphold all the vows and perform the activities of offering to the best of one's ability. You, of great intelligence, must always guard the fourteen root downfalls as they are taught in the tantras, for the sake of accomplishment."
This is the proclamation of the samaya. "O ācārya, listen to me here! Just as the Lord has commanded..."
Thus, I shall act: Just as the Protectors of the three times have resolved upon awakening, I shall generate the supreme, unsurpassed bodhicitta. Regarding the vows of the Buddha-yoga, I shall firmly uphold the three types of discipline: the discipline of restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. From this day forth, I shall uphold the Three Jewels—the unsurpassed Buddha, Dharma, and Saṅgha—and never forsake them. In the great and supreme Vajra family, I shall truly uphold the vajra, the bell, and the mudrā, and I shall also uphold the ācārya. In the great and supreme Ratna family, I shall always offer the four types of generosity six times every day to the delightful samaya. In the pure and supreme Padma family, which arises from great awakening, I shall uphold the sublime Dharma of the outer, secret, and three vehicles. In the great and supreme Karma family, I shall truly uphold all the vows and perform acts of worship to the best of my ability. Having generated the supreme, unsurpassed bodhicitta, I shall uphold every vow without exception for the sake of all sentient beings. I shall deliver those not delivered, I shall liberate those not liberated, I shall breathe life into those who have not breathed, and I shall establish all sentient beings in nirvāṇa. This is the taking of the vows.
Today you have entered the family of all the heroes and yoginīs. I shall generate in you the wisdom of the glorious Heruka. By means of this wisdom, you will attain the accomplishments of all the Tathāgatas, as well as those of all the heroes and yoginīs; if 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.
"O glorious Heruka, today you have truly entered into my heart. If you speak of this way, you will be torn asunder and depart immediately."
Then, the administration of the samaya water:
Take camphor and sandalwood, along with blissful flowers and water, and offer it to the disciple of stable intelligence, who has been well-purified. With a radiant expression, say these words:
"This is your hell-water. If you transgress the samaya, it will burn you. If you guard the samaya, you will attain accomplishment through this water of vajra nectar. OṂ SARVA PAÑCA AMṚTA UDAKA ṬHA ṬHA HŪṂ."
"From this day forward, I am your glorious Heruka. Whatever I command you to do, you must do. Do not show me contempt. If you do not abandon your misdeeds, you will die and fall into hell. May all the heroes and yoginīs grant their blessings! Glorious Heruka, please descend into me!" Thus, have them say.
Then, the five resins well-prepared...
Having anointed [the disciple] and dressed in well-beaten garments, together with cat fur and guggulu, one should place them in a lotus vessel and heat them with the fire of the hungry ghosts (preta). Sitting with a majestic posture, possessing splendor, adorned with the ornaments previously described, and likewise donning the armor, one should cause the heroes of all cakras and the yoginīs to enter that heart. With the right leg extended and well-restrained, having recited the non-dual mantra, that malevolent one enters in that very instant by means of the secret mantra: OṂ TIṢṬHA MAHĀKRODHA ĀVEŚA HŪṂ. OṂ ŚRĪ HERUKĀYA VIDYA MAHE VIDYĀRĀJĀYA DHIMAHE SVĀHĀ. With this, the hero should be invoked. Then, by taking the hand, the eyes should be opened and one should look: "O glorious Heruka, today you shall strive to open your eyes." OṂ VAJRA NETRA AVAHARA PAṬALAṂ HRĪḤ. "Behold this excellent maṇḍala! Now, generate supreme faith. You are born into the family of the yoginīs, blessed by mantra and mudrā. All excellent migrations and excellent accomplishments will be manifest for you. Maintain all the samayas and strive also in the secret mantra." Wherever the flower falls, that location and so forth should be shown. This is the entry of the disciple. [The disciple] is placed in the center of a variegated lotus, dwelling in the lap of non-dual non-duality, the self-nature of all that is stable and moving, bestowing conduct and liberation.
The Omniscient One, the Principal who performs all,
Look upon you, O Great Hero!
The assembly of yoginīs and so forth,
The five accomplished yoginīs,
All of them, such as Khaṇḍakapālin and the rest,
Are surrounded by the wheel of sky-farers.
Perfectly embraced by Pracaṇḍā and the others,
These two are the emanations of the Mind.
All of them, such as Aṅkurika and the rest,
Are the eight yoginīs, non-dual.
By the nature of the pure Speech,
They pervade the world of humans.
Mahābala and the others, resting in the lap,
Are the accomplished ones dwelling beneath the earth.
This is explained as the emanation of the Body,
Passionately impassioned by all passions.
The wheel of Śrī Heruka and the rest,
Embraced from the left and holding the breasts,
Is the emanation called the Three Bodies,
The middling, the supreme, and the inferior.
The forms of the eight, such as Kākāsyā and the rest,
Are perfectly shown through illusion.
The eight wrathful ones, Vijayā and the rest,
Are the emanations of the thirty-seven factors of awakening.
The sky-farers, the earth-farers,
And the eight mātṛs of the subterranean realms,
With the sixteen offering goddesses,
The deities are marked by suchness.
This is the suchness of the maṇḍala.
Then the disciple, with devotion,
Prostrates at the feet of the guru,
Joins the palms and offers a gift,
And makes the request for the empowerment:
"O glorious Śrī Heruka, the empowerment
That protects all beings, the majestic one,
Just as you, the source of qualities and so forth,
Bestow that very thing upon me!
O Great Hero, grant me the irreversible
Empowerment, for the sake of all sentient beings."
I shall always act as the master. To the south of the entrance of the mandala, one should visualize oneself as the glorious Heruka. Having placed [the disciple] upon a lion throne and so forth atop an eight-petaled lotus, and having seated the disciple—who possesses the non-dual union—upon a multicolored cushion, one who possesses the mind of non-dual wisdom should bestow the flower empowerment and all other rites according to the ritual procedure, and cause [the disciple] to enter within the body of the maṇḍala. Emanating oneself as the glorious Heruka, whose body is adorned with the five mudrās and so forth, one should demonstrate the conduct and firm ascetic observances, as well as the non-dual pure conduct. Holding a white parasol above, the assembly of heroes and yoginīs, filling the air with the sound of auspicious verses, should sing songs and play melodious music. Emanating oneself as the glorious Heruka, one should make offerings with great diligence. This is the request for empowerment. The yogin, having thoroughly recited the white mustard seeds according to the ritual procedure, should strike [the disciple] while uttering the secret mantra. Having recited the non-dual [mantras] of the glorious Heruka and so forth, and while the entire maṇḍala sings the maṇḍala songs, those who behold the non-dual wisdom should bestow the empowerment upon all according to the ritual procedure. Alternatively, by means of the previous ritual procedure, one should lift the victory vase. Having taken [the water] with the tip of a lotus petal, one should bestow the empowerment as before. By means of the twenty-two syllable secret mantra and the mantra of the previous approach, the great yoga of the glorious Heruka will be accomplished without the need for further examination. Alternatively, if one lacks the capacity, [one should proceed as follows].
The deities of all the cakras possess non-dual wisdom. Filling the entire expanse of space, through the power of their former deeds, they arrive with great joy. Having meditated upon Śrī Heruka and the others, they confer the empowerment upon all. With the form of auspicious songs and the feast of wine and meat broth, all the yoginīs and heroes are emanated through non-dual wisdom. One should scatter flowers marked with the families of the deities, just like blossoms. Having taken the flowers that have fallen, they should be bound upon the head of the disciple. With the tips of the petals and both hands, the mantra practitioner lifts the vase and confers the empowerment upon the entire maṇḍala contained within the body according to the ritual. Following that, with the victory vase and the sounding of the bell, one meditates upon all the heroes, yoginīs, and so forth, and confers the empowerment upon them all. By bestowing the water empowerment, all misdeeds are to be washed away. Then, upon the head of the crossed-vajra, adorned with a topknot of matted hair, one should bestow the silk-scarf empowerment praised by all the Buddhas. Reciting: Oṃ sarvabuddhaḍākinīye vajravarṇanīye hūṃ hūṃ phaṭ svāhā, one recites the names of the heroes and so forth of all the cakras. This is the exhortation by mantra. Into the hands, one should bestow the empowerment of the insignia and the very nature of the signs. "This is all the Buddhas; by the empowerment of glorious Śrī Heruka, you are empowered today."
Then, here, the empowerment of the individual name is to be bestowed: OṂ ŚRĪ HERUKA ADHIPATI TVAṂ ABHIṢIÑCA MI TIṢṬHA VĪRA SAMAYA TVAṂ.
The being without beginning or end,
Vajrasattva, the great joy,
Samantabhadra, the self of all,
The lord of the vajra-pride. This is the vajra.
It is explained as the follower of the melody of insight
Of all the yoginīs. You too must always hold it;
The Victorious Ones desire it for supreme awakening.
Becoming is pure by its very nature;
By its very nature, it is made free from becoming.
The being of naturally pure nature
Will bring about the sublime state of becoming. This is the bell.
Embracing the vajra and bell,
Holding the left in the proud [mudrā] and the right in the gesture of subduing,
The master of non-dual yoga,
Consecrate [me] as the Mahāmudrā.
With the twenty-two mantras,
The empowerment of mantra is to be bestowed.
OṂ ŚRĪ HERUKA ADHIPATI TVAṂ ABHIṢIÑCA MI.
With the words "ŚRĪ HERUKA NĀMA ABHIṢEKATA," the empowerment of the name is to be bestowed, including the sound of "Śrī."
"This is all the Buddhas,
The glorious Heruka held in the hand.
You too must always hold it;
The glorious Heruka’s conduct is firm."
OṂ SARVA TATHĀGATA SIDDHI VAJRA SAMAYA TIṢṬHA EṢA TVAṂ DHĀRAYĀMI HŪṂ HA HA HA HA HOḤ. This is the vajra conduct.
Holding the khaṭvāṅga and the ḍamaru:
"The glorious Heruka is the khaṭvāṅga,
The yoginī is the ḍamaru."
Holding a vajra and a khaṭvāṅga, ringing the bell with a tinkling sound, and wearing the brahmin’s thread, O Lord of Yogis, take up the khaṭvāṅga and the yogi’s vessel. Great Hero, receive the empowerment. These are the seven empowerments.
From this day forward, through the great pride of wisdom and method, the assembly of yoginīs and heroes perform the dance of the supreme offering of bliss. This is the dance.
With graceful charm, cast the flower garland. Through this, you shall never be separated from all the Buddhas and the yoginīs; this garland is your ornament. This is the garland.
You must sing the song of the sublime Dharma for all embodied beings. Then, you will swiftly experience bliss with that yoginī. This is the song.
By offering incense to the Victorious Ones, you shall infuse embodied beings with the body of awakening—the discipline, meditative concentration, wisdom, and the vision of the wisdom of liberation. This is the incense.
By offering perfume to the Perfect Buddhas, satisfy them well with excellent conduct. Through wisdom, embodied beings will be satisfied in the manner of the Sugatas. This is the perfume.
The Dharma eye is perfectly clear; you are Padmanarteśvara himself. Illuminate the sentient beings blinded by ignorance with the lamp of wisdom. This is the lamp.
Just as the King of Eye-Physicians cleared away the cataracts of the world, so too, O son, the Victorious Ones have cleared away the cataracts of your ignorance. Oṃ vajranetra apahara paṭalaṃ hrīḥ. This is the probe.
All phenomena are like reflections.
Pure, luminous, and untroubled,
Inapprehensible and inexpressible,
Arising entirely from causes and actions,
Without essence and without abode—
Knowing the phenomena to be thus,
Accomplish the peerless benefit of sentient beings.
Nevertheless, the sons of the Yoginīs are born.
This is the mirror.
For the sake of benefiting all sentient beings,
Throughout all the world systems,
Turn the wheel of Dharma
Of the secret conduct and activities.
This is the wheel.
Without doubt or hesitation,
With a mind free of dualistic uncertainty,
Fill the unsurpassed, stainless conch of Dharma
Completely in every way.
This is the conch.
These are the suchness of phenomena.
Pacifying, enriching, magnetizing, and summoning,
Causing hatred, harming, and so forth,
And all [acts of] killing and expelling—
Accomplish all those activities.
The sword, eye-salve, subterranean [treasure],
Likewise the sandals and the pill—
These accomplishments of the Yoginīs,
Accomplish them as you please.
This is the authorization.
Rising early in the morning, O self of the mind,
Having performed all the duties without exception,
One should guard the nature of the vows,
Such as the protections and the food [observances].
Without regard for body or life,
Guard the samayas and the vows.
Three times each day and night,
Recite them every single day.
If they are impaired, the yogin
Will incur a gross transgression.
Beginning from the middle month of winter,
One should guard them for each successive month.
Abiding in the non-dual, non-dual wheel,
Offer worship on the tenth day.
Whatever it may be, such as alcohol or meat, the hosts of heroes and yoginīs all abide non-dually in the embrace. Glorify the glorious Heruka. Do not desire the inferior vehicle; do not turn your back on sentient beings. Do not abandon saṃsāra, and do not take pleasure in nirvāṇa. Do not treat any of the heroes or yoginīs with contempt. Do not step over mudrās, mounts, weapons, or symbols. By the merit of perfectly guarding the samaya, accomplishment will be attained in this very life. When seeing any woman, circumambulate her three times from the left, prostrate with the crown of the head, and make supplications three times: "I am your son, O Mother. Until awakening is attained, nourish me with your own milk arising from the breasts of the branches of awakening." Having first taken the training in the conduct of non-dual wisdom, and preceded by the nāda and so forth, guard the holy life most strictly. Always guard that samaya. In the hidden place that is the precursor to that, for those who desire the states of conduct and liberation, all mental desires will arise. "Just as the Lord has commanded, so shall I act." This is the guarding of the samaya and the vows. Here, the disciple who is to be empowered, holding the hand with majesty, should be told the entire meaning of the unsurpassed non-dual wisdom: "For one who possesses the mind of non-dual wisdom, there is nothing that should not be done. Constantly maintain the holy life."
"Enjoy the five sensory pleasures. Abiding in non-duality, regarding food, use the symbols of Vajrasattva and the rest. Practice the conduct of the samaya, which is non-dual and unimpeded. Having properly practiced the various forms of mastery, the practice of celibacy is likewise. The practitioner must fully maintain the continuous flow of non-anger. Always abiding in the practice, the yogi should, for as long as this unstable life lasts, accomplish the yoga of the non-dual siddha-mother in all objects. My son, you must accomplish this. Enjoy all the enjoyments of desire as you please. Having contemplated the great yoga of glorious Heruka, examine everything thoroughly. You yourself are the abode of all buddhas and all yoginīs. Therefore, with every effort, worship me, glorious Heruka. Since there is no sin in the three realms greater than being free from desire, you must never become free from desire for the objects of desire. This is the samaya of protection. With the left hand, [hold] the edge of the dharma robe; with the right, grant fearlessness and relief. Glorious Heruka, the great yoga, abides in all cakras. Just as glorious Heruka grants the prophecy, all [the buddhas] with one voice prophesy thus: 'I prophesy this: you are the Tathāgata Śrī Heruka. For the sake of accomplishing the supreme reality, you are drawn out from the lower realms of existence. Śrī Heruka nāma tathāgata siddhi samayas tvam bhur bhuvaḥ svaḥ.'"
By means of this verse, those who abide by the mudrā of Amoghasiddhi are prophesied by the Victorious Ones with a single voice through the most secret ritual. This is the prophecy and the encouragement.
"The great sovereignty of the three realms,
Is shown to be the domain of the Lord of Victors.
Today, having triumphed over Māra
And entered the supreme city,
You shall undoubtedly attain Buddhahood today.
By the mere conferral of empowerment,
The disciple becomes a master of qualities.
Through the bliss of the ācārya himself,
It is the samaya of all that is stable and moving."
This is the granting of encouragement.
"Having prostrated, one should offer the supreme gifts
Of horses, elephants, chariots, wealth,
Jewels, coral, pearls, and so forth,
Which have been accepted as the best of offerings.
From this point on, I offer myself as your servant;
I have surrendered myself to you.
Please accept me as your own disciple
And make use of me in any way you see fit.
For a disciple who lacks devotion,
There is no doubt that accomplishments will be far off.
With all forms of devotion, the disciple
Must first perform the act of offering.
If one wishes to please the deity,
One should strive to please the guru.
Just as the hero is, so is the knowledge;
Just as the knowledge is, so is the guru.
The fruit of making offerings to the hero, the knowledge,
And the guru is equal; therefore, this is the fee for the ācārya.
Thus, to summarize here, in a place that is very secret,
Possessing flowers and well-prepared,
Endowed perfectly with the five elements,
Having ground all of that into powder..."
One should smear the vajra path. The four, beginning with "universal joy," are the yogas of the lords of all cakras. The protector arisen from the dharma of desire, through the passion of all passions, places his hand in the lotus vessel and the yoginī speaks these words:
"Brahmin, kṣatriya, vaiśya, and śūdra—serve all women with devotion and offer them. Kiss them in the manner of non-duality. O hero, are you joyful? Speak, O hero of great bliss! I am able to act as the goddess has commanded, following the samaya."
Having opened the lotus, loosened her hair, and stripped her of her garments, the hero, holding a bouquet of flowers, gives the vajra to the yoginī: "From this day forward, my son, act for the benefit of beings with excellent conduct. Engage with brahmins, kṣatriyas, vaiśyas, and the lowest śūdras. Kiss the bhaga-lotus and accomplish the five nectars. Place the left foot of the yoginī upon your head as a command. O hero, Vajrayoginī, possessing the mind of non-dual wisdom, bestow the empowerment through the stream of bodhicitta arisen from the hero. This is the yoga that accomplishes awakening, the essence of the five elements. Through union with me, the glorious Heruka, experience perfect bliss. The empowerment of non-dual wisdom is explained as the secret and so forth. All of these are the great secret; the empowerment is the supreme state. Preceded by offerings and faith..."
There, one should entrust the mudrā. Then, one should perform the homa according to the ritual as explained, and offer the torma to the yoginī. The ḍākinīs will be accomplished through such offerings. In the Buddha-fields and other realms, one should especially practice generosity. Two thousand of the śūdra caste are equal to one pure brahmin. Two thousand brahmins are equated with a single monk. Two thousand monks are equal to one who is free from dust. Two thousand who are free from dust are equated with one who possesses wisdom. Two thousand who possess wisdom are considered equal to a single ācārya. Having thus established the field of generosity, the wise should always give. In the root dharma of yoga, one sows the seed in an excellent field. Even those who have committed the acts of immediate retribution or are sinful will be liberated by seeing the colored pigments. Merely by entering, one will be born in the pure abodes. The excellent patron, the yogin, will gradually and swiftly attain awakening. The water empowerment of flowers, the crown, the vajra-lord, the name, the secret mantra, the conduct, the permission, the samaya, the practice, the prophecy, the encouragement, the secret, and the entrustment of the mudrā—having obtained these empowerments, one is highly honored by all the Buddhas. This is the fourteenth empowerment. One should circumambulate to the right and left, and then enter. Having grasped the saṃbhogakāya, ...
Rest in non-dual wisdom. All materials, such as the colored powders and so forth, should be gathered at dawn the following morning. Having gathered them, place them in a golden vase and cast them into a great river. Having collected all the vases, perform a feast offering as before. Then, having mixed the five nectars and so forth, smear the ground. Perform the homa of non-dual wisdom with the remaining substances from the previous [ritual]. Together with friends, loved ones, and those of similar family, and with suitable persons who are non-dual, perform the play of the vajra and bell accompanied by auspicious songs.
The body of the blazing three realms, possessing the subduing of passion, with a thousand sharp rays of light like a hundred thousand suns, possessing various bodies and attire, and endowed with the passionate Bodhisattva—Śrī Heruka and the mantrin dance together. Ha ha hi hi hu hu ho!
The ritual of the maṇḍala of the Blessed One, Śrī Cakrasaṃvara, composed by the great ācārya Kṛṣṇācārya, the practitioner of yogic discipline, is complete. Translated by the Indian abbot Buddhashrīśānti and the translator-monk Rinchen Zangpo. Later, it was revised and finalized by the great paṇḍita Gayadhara and the translator Gö Lhetsé.