Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This treatise provides a technical manual for the administration of Buddhist empowerment (abhiṣeka), detailing the precise ritual sequence required to transition a disciple into a tantric practitioner. The text functions as a prescriptive guide for the Vajrācārya, beginning with the purification and consecration of the physical ground and the invocation of the Earth Goddess to establish a sacred maṇḍala. It moves through the material requirements for ritual implements, such as the specific dimensions of empowerment vases and the use of bone kīlas, to the actual bestowal of various empowerments, including the crown, garland, and the granting of ritual ornaments. The work commits the reader to a rigorous adherence to mantra recitation, visualization, and the establishment of a binding master-disciple relationship characterized by absolute obedience and the secrecy of the transmission. Ultimately, the text frames the empowerment process as a means of purifying the disciple's nature and integrating them into the wisdom maṇḍala for the benefit of all sentient beings.
Provenance
About this text
A treatise on empowerment, the Abhiṣekaprakaraṇa originates from the Indian tradition and is attributed to the author Abhayākaragupta. The work was translated into classical Tibetan by Abhayākaragupta and mkhas pa ban+de shes rab dpal. It is preserved in the Tengyur, volume ཞ, where it comprises 48 pages and is situated within the canonical collection of the Śaṃvara and Related Tantras. Under its Tibetan title, dbang gi rab tu byed pa, the work enacts the ritual procedures of the preliminary service. It prescribes the meditation on the deity's maṇḍala, the recitation of secret mantras to combat weariness, and the use of a ritual dagger to destroy the sins and obstacles of the disciple's mind. Furthermore, it details the visualization of the disciple as Samantabhadra and the specific supplications required to request the ground from local gods, nāgas, yakṣas, and rākṣasas. A scholar or serious reader consults this text today to examine the precise technical requirements for establishing a sacred space and the ritual purification of the practitioner prior to the bestowal of empowerment.
The work is significant as a primary source for understanding the intersection of material culture and metaphysical practice in Indo-Tibetan tantra. It illustrates the necessity of ritual precision and the role of the guru as a conduit for spiritual authority. For the modern reader, it provides insight into the complex liturgical structures used to facilitate the practitioner's identification with a deity.
Structure
Passages
Section
Description
1-9
Preliminary Rituals and Site Preparation
Instructions on purifying the ground, requesting permission from local spirits, and invoking the Earth Goddess to establish the maṇḍala.
10-13
Ritual Implements and Materials
Specifications for the construction of empowerment vases and the selection of precious substances for ritual use.
18-61
The Empowerment Process
The sequence of the initiation, including the taking of refuge, the installation of the kīla, the bestowal of the crown and garland, and the granting of ritual ornaments.
62-68
Conclusion and Dissolution
The turning of the Dharma wheel, final instructions on secrecy and fees, and the ritual dissolution of the maṇḍala.
Themes
Ritual Purification and Consecration (1-5, 24)
The Master-Disciple Relationship (35, 53, 66)
Materiality and Sacred Geometry (7, 10, 11, 12)
Visualization and Mantra (2, 8, 13, 41, 47)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Abhiṣeka-prakaraṇa. In the language of Tibet: dBang gi rab tu byed pa (The Treatise on Empowerment). Homage to the glorious Vajrasattva.
First, regarding the ritual of the preliminary service (pūrvasevā): one should meditate on the maṇḍala of the deity. If weariness arises, one should recite its secret mantra. One should recite one hundred thousand for the principal of the maṇḍala, or one hundred thousand for one's own personal deity, or ten thousand for each of the maṇḍala deities. This is the ritual of the preliminary service.
Then, on the first, third, fifth, seventh, tenth, thirteenth, and fifteenth days of the first month of winter, the middle month of spring, the last month of spring, the third month of summer, and the first month of autumn; and on the days of the moon, Mercury, Jupiter, and Venus; and under the constellations Rohiṇī, Mṛgaśiras, Ārdrā, Puṣya, Punarvasu, Maghā, Pūrvaphalgunī, Uttaraphalgunī, Hastā, Citrā, Svāti, Viśākhā, Anurādhā, Jyeṣṭhā, Mūla, Pūrvāṣāḍhā, and Uttarāṣāḍhā; having examined the auspicious conjunctions (yoga), the disciple should make the request three times for the purpose of drawing the maṇḍala.
At that time, at the disciple's navel, from the light rays of the syllable HŪṂ upon a sun disk, a piśāca-like sin emerges from a black KAṂ at the heart. Having expelled it from the tip of the nose, that HŪṂ also returns to the heart and becomes HŪṂkāra. Then, having expelled it outward, one recites: OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ. OṂ ĀNAYA HOḤ BHAGAVĀN VIDYĀRĀJA YA AMUKASYA PĀPAṂ NĀŚAYA NĀŚAYA HŪṂ HŪṂ PHAṬ.
One should imagine that the vajra in the hand extracts the sins and destroys them. Regarding the obstacles of the disciple’s mind: while reciting "OṂ VAJRA KĪLI KĪLĀYA AMUKASYA SARVA VIGHNĀN BANDHA HŪṂ PHAṬ," one should strike with the ritual dagger (kīla). The light rays of the dagger burn away the sins. Then, one should visualize the disciple as Samantabhadra arising from the syllable SAṂ, and visualize a crossed vajra upon a moon at the heart. At the head, one should visualize a five-pronged vajra arising from a HŪṂ resting on a moon; in the center of the hub of that vajra, one should visualize the goddess Māmakī residing. From the mantra garland within the hub of the vajra upon the moon at her heart, subtle vajras emerge and pervade the body. One should thus provide protection with: "OṂ ĀḤ ŚAṄKARE ŚĀNTIKARE GHUṬA GHUṬA GHUṬINI GHĀTAYA GHĀTAYA GHUṬINI GHUṬINI AMUKA RAKṢA SVĀHĀ." Then, the mantra of Amṛtakuṇḍalī is bestowed. This is the ritual for taking hold of the disciple.
Then, starting from the morning on the first, eighth, tenth, thirteenth, fourteenth, and the full moon days of the waxing moon, one should perform the activities of the maṇḍala. One should avoid locations near villages, groves, temples, or houses, as well as the seven intermediate directions, near caityas, near water where nāgas dwell, or near solitary trees. Instead, one should dig a pit one span deep in the northeast; if it fills back up, it is auspicious. Again, fill it with water and walk a hundred paces away; if the water level has not dropped, it is auspicious. If there is the sound of water, harm from nāgas will occur. This is the examination of the site. Having prepared a maṇḍala, one should present offerings and tormas to the maṇḍala deities, the field protectors, and so forth.
"Whatever gods, nāgas, yakṣas, rākṣasas, or others who dwell here, I request you to grant this ground for the sake of the maṇḍala." Thus, one should make this supplication three times. This is the request for the ground.
If, in dreams or otherwise, it is understood that the ground has been granted or is not prohibited, then on another day, in the forenoon, one should mentally receive permission from Vajradhara and the others in the sky. Then, having performed the protection wheel and either piercing the obstructors with kīlas, meditating upon them, or expelling the obstructors through a wrathful homa, one should perform a peaceful homa for the sake of protecting the disciples. The ground should then be purified with white mustard seeds, water, and ashes over which the sarvakarmika mantra has been recited.
Next, one should invite the Earth Goddess, make offerings, and supplicate her three times. When she says, "Do so," one should mentally lift her into the sky. Regarding the ground: since the nāgas lie there, one should dig in the space of their laps. In this regard, during the three months beginning with the last month of autumn, when the planet Sun is in transit, the nāgas lie with their heads facing east, south, west, and north respectively, and their bodies oriented toward the south and so forth. This is the digging of the ground.
Then, for those defects or thorns that cannot be removed, the ground becomes pure by touching them with the hand while reciting the āvartana mantra. The pit should be filled with scented water; if it is not full, add more. In the center of the ground, one should place the five precious gems, the five medicines, and the five grains. Then, having sprinkled and beaten the ground with water over which HŪṂ and the sarvakarmika mantra have been recited, it should be made half a cubit high, slightly elevated in the center, and slightly lower in the northeast. Even on rooftops or stone surfaces, it is pure even without digging.
One should purify [the site] by reciting the āveśa mantra over white mustard seeds, water, and ashes. Having recited that same mantra over the five products of a cow and scented water, one should smear [the ground] clockwise. With oṃ bhūḥ khaṃ, one should make it empty. With oṃ laṃ hūṃ, one should meditate on it as a vajra. Then, touching it with the hand, one should consecrate it with oṃ medinī vajrībhava bandha hūṃ. Then, having made offerings to the Earth Goddess dwelling in the sky and dissolved her [into the ground], one should recite hūṃ laṃ hūṃ and perform the padakora mudrā. One should recite the hundred-syllable mantra. One should resolve that the manifold [appearances] are of one taste with emptiness; meditating on them as empty is the unsurpassed purity. This is the purification of the ground.
Then, holding the vajra and bell, one sits in the center of the site. Having cleared away obstructing spirits (vighna) with the protection wheel, one visualizes the tongue as a vajra. [One recites:] "All Buddhas residing in every direction without exception, please attend to me! I, the one named [so-and-so], shall draw the maṇḍala here. All Buddhas and the rest, having arrived, please grant me accomplishments."
Then, either four disciples positioned in the east and so forth as Vairocana and the others, or even a single person, having gone to those respective places, [recites]: "O Peaceful One, the abode of all Tathāgatas, the supreme selflessness of all phenomena, please explain the sublime maṇḍala! Perfectly complete in all marks, utterly free from all non-marks, the supreme body of Samantabhadra, please reveal the sublime maṇḍala! Arisen from the supreme peace of Dharma, the conduct of wisdom that performs the purification."
"Samantabhadra, supreme in speech, please reveal the sacred maṇḍala. The great mind of all sentient beings is pure by nature and stainless. Samantabhadra, supreme in mind, please reveal the sacred maṇḍala." Thus, one should be led to make this supplication to oneself. If there is no actual supplication, it should be done mentally. Then, one should mentally raise [the maṇḍala] into the sky.
Then, having stood up and faced the east, one should prostrate to the Tathāgatas. To dispel Māra, one should meditate on oneself as Hūṃkāra. Making the two eyes like the sun and moon, and the two pupils into the syllable HŪṂ, one should look at the beings of all directions with the vajra-gaze, blazing like the fire at the end of an eon, and generate the divine pride, reciting:
"I am the Vajra-holder myself; I am the Vajrapāṇi myself. I am the great king of Buddhas; I am the powerful Vajra-holder. I am the king of the lords of yoga; I am the steadfast Vajrapāṇi. I am the great Lord of Vajras; I shall not relinquish the blessing."
Then, having meditated on a vajra at the soles of the feet, one should make a haughty sound, brandish the vajra, ring the bell, and with the vajra-step, go to the northeast. From then on, together with the disciples, one should perform the vajra-footsteps, reciting:
"Whatever gods, asuras, yakṣas, rākṣasas, pretas, piśācas, apasmāras, bhūtas, ḍākinīs, grāhas, kinnaras, and so forth who dwell in this direction..."
Mantra:
"O accomplished ones, old men and old women, together with your retinues, depart! In this place, I, the Vajrācārya [Name], for the sake of causing all sentient beings to attain unsurpassed wisdom and for the benefit of the disciple [Name], shall draw the [Name] maṇḍala. Therefore, upon merely hearing the command of the Great Vajradhara, depart quickly! As for those who do not go, I, the Vajra Hūṃkāra, with the wisdom of a blazing, intensely flaming, clear, and most brilliant vajra, shall split their heads into a hundred pieces with a great vajra!" Having spoken thus, one should clear away the obstructors by emanating immeasurable wrathful deities. One should also bless the ground of the maṇḍala as being of the nature of vajra.
Then, meditating on a single-pointed vajra on the soles of one's feet, one should draw on the ground and circumambulate while dancing. Following that, one should do the same with a three-pointed vajra, a five-pointed vajra, and a crossed vajra. Turning in the other direction, one should desire the sequence and perform three circumambulations for each. Then, having made offerings to the maṇḍala circle, touching the ground with the hand, and reciting the mantra of the principal deity one hundred and eight times and the hundred-syllable mantra seven times, one should meditate on the deity and sleep right there. This is the taking of the site. Then, [using] iron or acacia wood...
Take ten bone kīlas, each eight finger-widths long and two and a half finger-widths thick at the base. The upper portion should be in the form of the respective deity, and the lower portion should be the kīla shape. Anoint them with white mustard seeds and red sandalwood, wrap them with five-colored thread, perform the consecration, make offerings, and place them in a new vessel.
Then, in an instant, after the state of emptiness, meditate on yourself as Hūṃkara within a vajra ground, fence, and canopy. Light radiates from the HŪṂ at your heart, summoning all obstructing spirits (vighna) and casting them into a pit. From the HŪṂ, light radiates forth the ten wrathful deities. Entrust them to these, and strike with: OṂ VAJRA KĪLI KĪLĀYA SARVA VIGHNĀṂ HŪṂ. Meditate on striking them with: OṂ VAJRA MUDGARA ĀKOṬAYA HŪṂ. You yourself should then strike and hammer them, starting from the northeast and circling clockwise through the eight directions and the zenith and nadir (east and west), following the garland of light. If you are unable to do so, let the gatekeepers do it. Alternatively, if there are no kīlas, perform the striking and hammering through meditation alone as previously explained; turn your hands palms-upward, touch the ground while reciting OṂ VAJRA ĀḤ HŪṂ, and act with such conviction. This is the striking of the kīlas into the obstructing spirits.
Then, sitting in the center of the maṇḍala, prepare a maṇḍala of fragrance. Within it, meditate on the Earth Goddess as the Samayasattva.
Visualize a HŪṂ in the palm of the right hand and strike the ground three times with the tips of the three fingers. Through the sound of that and the light rays of the HŪṂ, the Earth Goddess—who is the essence of the wisdom being—is invoked and merges with it. She is joyful in mind, yellow in color, peaceful, and wears white garments. Adorned with various ornaments, her left and right hands hold an excellent golden vase, and she displays the gesture of fearlessness. With one face, she stands before you.
Make offerings to her and circumambulate her perfectly, then recite three times:
OṂ, Great Earth Goddess, come here!
Mother of all the worlds,
Completely adorned with all jewels,
Ornamented with excellent finery,
With the sound of necklaces and anklets,
You who are highly honored by Vajrasattva,
Having accepted this offering water,
Please bring the maṇḍala rite to completion!
HI HI HI HI HŪṂ SVĀHĀ.
By reciting this, perform the invitation and the request for her to remain present, followed by the ritual of the special abiding. She then says, "Let it be so," and one should imagine her dissolving into that very spot.
Then, forming the vajra-binding gesture and touching the ground with it, recite OṂ VAJRĪ BHAVA HŪṂ three times. From the vajra-binding gesture, blazing HŪṂs are emanated, and one should visualize the ground as the vajra of the Great Powerful One. Recite OṂ VAJRA ḌR̥ḌHA TIṢṬHA three times to consecrate it. Through this, the ground is brought under control. This is the ritual for the special abiding of the Earth Goddess.
Then, the ground of the maṇḍala should be smeared with fragrant water mixed with the five amṛtas, consecrated with the three syllables, and strewn with a carpet of flowers. In the afternoon, having bathed and anointed oneself with fragrance, wearing new clothes and a flower garland, and having perfumed the mouth, one should be adorned with ornaments such as necklaces and rings. These should be consecrated in sequence with the mantras oṃ āḥ hūṃ svāhā and oṃ vajroṣṇīṣa hūṃ phaṭ. Then, adorned with a crown of red cotton or silk, one should sit in the center of the maṇḍala facing east, or it is also acceptable to sit from the east of the maṇḍala facing west. Possessing the yoga of the Lord of the Maṇḍala, one should remain outside the maṇḍala in the east or other directions, or facing north, and perform the preliminary consecration (adhivāsana) of the vases in the northeast.
Regarding that, for the vases of pacifying and enriching, the interior should be sixteen finger-widths. From the bottom of the navel to the lip and rim, the height should be twenty finger-widths. From the rim to the hanging lip is two finger-widths. The neck is six finger-widths. The opening between the lips is eight finger-widths. Two parts of the eight finger-widths are the hollow of the neck, and one part is the height of the two lips. For the rites of subjugation and expulsion, the width of the belly is twelve finger-widths. The height is twenty-four finger-widths. The waist is eight finger-widths. The opening is six finger-widths. The two lips of this are one finger-width each.
The vases for empowerment and summoning are to be made by a craftsman according to the prescribed form. For the rite of immobilization, they should be short and round, sixteen finger-widths in height, with a neck four finger-widths wide and a rim six finger-widths wide. Regarding the vase for all activities, the Kālacakra Tantra states that the vases described for the rites of pacification and so forth should be used. Other tantras describe the vases as follows: "Black at the base, without stains, with a hanging lip, a long neck, and a large belly." These should also be understood to be sixteen finger-widths in height and so on.
In this context, one should use vases made of gold or other materials that possess the characteristics taught in the tantras, or otherwise, whatever is available. For the purposes of pacification or enrichment, they should be smeared with ground rice, turmeric, or white sandalwood paste. Upon the center of an eight-petaled multicolored lotus, one should draw the seed syllable and hand-symbol of the deity situated upon a moon and sun disk. The vases are then filled with the five nectars and fragrant water, and the five precious gems, the five medicines, and the five grains are placed inside. They are adorned with mango leaves and the like, and two pieces of unfrayed cloth with flower garlands are tied around their necks.
These are then arranged in the sequence of placing the ritual marks beneath a canopy, upon a maṇḍala drawn on kuśa grass in front of the maṇḍala in the form of a circle. Seven white marking threads, over which the mantra oṃ vajra śikhare ruṭa maṭa diśaṃ bandha hūṃ has been recited seven times, are wrapped around them.
"By means of the five [vases] possessing colors concordant with the activities of pacification and so forth" refers to other tantras. The five precious substances are pearl, gold, ruby, coral, and lapis lazuli. If a ruby is not available, silver, copper, or even conch is suitable. In place of lapis lazuli, a gemstone is also acceptable. Having offered [these], if they are not obtained, the victory vase and the all-activity vase should be endowed with precious substances; the other vases are not. In that regard, it should be understood that the victory vase must certainly be endowed with precious substances. The five medicines are vṛhatī, kaṇṭakārī, white daṇḍotpala, indravāruṇī, and white aparājitā. The five grains are sesame, barley, mung beans, rice, and śyāmāka wheat. In some cases, mung beans are substituted for śyāmāka. The mouth [of the vase] is adorned with the leaves of any one of the five: āpa, nāgakesara, aśoka, aśvattha, and udumbara. If nāgakesara is not available, it should be done with nyagrodha or jambu leaves. The cloth is white, red, or yellow; in some cases, green and black are also mentioned. In the victory vase, in the center of the source of phenomena (dharmodaya), upon a lotus, there is the symbol or seed-syllable of the lord, as appropriate, on either a moon or a sun disk. In the other vases, on a lotus situated upon a moon or sun disk as appropriate, there are the symbols or seed-syllables of the deities. There are five wheels, one for each, making five. Alternatively, there are five [symbols] residing only in the palace.
Alternatively, there are nine: the five of these [deities] and the four cakras. Alternatively, there are thirteen, including those residing in the central palace and the samaya-cakra. There is one for those residing in the directions of the heart-cakra and one for those residing in the intermediate points. The same applies to the speech-cakra and the body-cakra, making nineteen. In these directions, when arranging the individual deities, Khandarohā, who performs all activities, is to be placed in addition. Following that, one should understand the number of vases for other maṇḍalas as appropriate.
In that regard, because it is the principal one, upon the victory vase (vijaya-ghaṭa), in a conch or a lotus vessel, one should place a vajra bound with a garland of flowers. Having consecrated it with the three syllables seven times, and having recited "Oṃ vajrāmṛtodaka hūṃ" seven times, one should then recite "Oṃ tapte mahātapte svāhā" three times. Then, having visualized the vases and their contents as being of the nature of vajra atoms transformed into wisdom nectar (amṛta) through the five nectars and fragrant water consecrated with the syllable HŪṂ, one should instantly dissolve them into emptiness (śūnyatā). Then, from the syllable BHRŪṂ, one should meditate on the vases as celestial palaces (vimāna) of precious nature. Having recited "Oṃ vajrāmṛtodaka hūṃ" seven times and consecrated them three times with the three syllables, one should place the vajra bound with the flower garland. Then, [recite]: "Oṃ tapte tapte mahātapte svāhā."
Reciting [the mantra] seven times each, summon the deities of the maṇḍala into the nature of the water and cause them to enter. Instantly visualize the water together with the seats of the deities. Then, with light rays from the seed syllable at one's own heart, summon the wisdom maṇḍala in front, offer the water for the mouth and the water for rinsing, and present perfect offerings. Cause them to enter the samaya-cakra and visualize that they melt through great passion, becoming of one taste with the essence of the bodhicitta that has been manifested. One should also visualize that the samaya-deities and wisdom-deities have become one within the signs.
Then, uttering "HŪṂ," hold a flower garland connected to a vajra with the left fist and consecrate the water one hundred and eight times with "OṂ VAJRA UDAKA HŪṂ." Alternatively, one may recite the heart mantra of the Lord of the Maṇḍala. Then, consecrate with "OṂ ĀḤ VIGHNĀNTAKṚT HŪṂ" by Amṛtakuṇḍalī and place three white flowers inside. For any other vases belonging to whichever deities they may be, recite their respective mantras one hundred and eight, twenty-one, or seven times; then, holding the garland at the top of the vajra-eye, place the flowers in that manner.
Then, having honored the Victory Vase and the other vases with flowers and so forth, sprinkle them with the water of all-activity for the sake of protection. Saying, "Until the activities of the maṇḍala are completed here, please ward off all vighnas," one should also touch the torma.
Akṣobhya is great wisdom; the Vajra Expanse is the great space. To the three maṇḍalas of the supreme three vajras, I prostrate and praise the Vajra Expanse. Vairocana is great purity; the Vajra Peace is great joy. To the Teacher, the Vajra of supreme natural luminosity, I prostrate and praise. The King of Jewels is profoundly deep; the Vajra Sky is stainless. Untainted by nature, I prostrate and praise the Vajra Body. The Great King of Vajra Nectar is non-conceptual space, the Vajra Holder. Having attained the perfection of desire, I prostrate and praise the Vajra Speech. Amoghasiddhi is the perfect Buddha; he fulfills all intentions. Arisen from natural purity, I prostrate and praise the Vajra Mind.
Having thus offered praise, ring the bell and pour a small amount of water into a conch or a lotus vessel. Place a vajra on top and set it upon the vase. To purify oneself or the disciples, draw a little water from those vases and place it in the conch or other vessels situated on a mañji on the northern side of the eastern gate of the maṇḍala house. For that purpose, the activity vase itself, provided with a bundle of kuśa grass, should be placed there; this is the view of others. The vases should be consecrated and offered, and so forth, during three sessions or one session each day.
Here, for the sake of what is required for the maṇḍala, first one should draw an eight-petaled lotus with white colored powder and the like, and place the vijaya (victorious) vase or the all-action vase at the center. On the eastern petal, place the container for the marking cord. In the south, the vajra; in the north, the bell. In the western and intermediate petals, place the containers for the five colored powders as appropriate. Having recited the āvartana mantra or "Oṃ a āḥ aṃ aḥ" over the water of that vase, one should sprinkle and purify the colored lines. This is the ritual for the consecration of the vase.
Then, the ground of the maṇḍala should be smeared with fragrant scents and the like, and strewn with flowers. There, facing west, one should prepare square maṇḍalas for the five lords using fragrant scents mixed with the five amṛtas as available, and circular ones for other deities. Then, having invited the maṇḍala of deities, such as the principal of the wheel, into the maṇḍalas by means of light rays from the seed-syllable at one's own heart, and having arranged them, one should perform offerings, praises, and the tasting of amṛta, preceded by the foot-washing and other rites.
Kneeling with the right knee on the ground, having placed the syllable HŪṂ on the tongue which is visualized as a single-pronged vajra, and holding an incense burner in the right hand while ringing the bell with the left, one should say:
"O Blessed One, King of Vidyāmantras, I prostrate and praise you. Out of compassion for the disciples and for the sake of making offerings to you, O Protector whose nature is compassion, I wish to draw this maṇḍala. O Blessed One, I am devoted..."
It is right to grant this permission. You grant the purpose of the wheel to wandering beings. O Buddhas, please turn your attention toward me! O Bodhisattvas abiding in the fruit, and whoever else are the deities of Secret Mantra, the world-protecting gods and nāgas, those sentient beings who abide in the teaching of the Perfect Buddha, those with vajra eyes and ears, and all those who delight in the teaching—please turn your attention toward me! I, the one named [Name], for the sake of purifying wandering beings, am drawing the [Name] maṇḍala with whatever ritual materials are available. Today, for myself and my disciples, please turn your compassionate minds toward us and grant your blessings to the entire maṇḍala. Thus, one should make this supplication three times, relying on the meaning. This is the ritual for the preliminary consecration of the deities.
Then, whether it be a colored-powder maṇḍala or any other maṇḍala, first perform the preliminary consecration of the vases, the arrangement, and the offerings such as the five types of sensory offerings according to the previously described method. Then, having thoroughly examined the disciples who are free from defects such as pride, and having fully trained them by bestowing the precepts of the lay practitioner (upāsaka) and so forth, they should be those who have supreme faith in the Great Vehicle and are capable of upholding the Vajrasattva vows. Whether there be one, two, or many, [they should be prepared].
The Karma-vajra should first prepare the individual maṇḍalas for the Three Jewels. Having done so, the Vajra-ācārya should stand near the eastern gate of the maṇḍala, facing either east or north. In front of him, the candidate should prepare a maṇḍala and, either kneeling with the right knee on the ground or sitting in a squatting posture, join their palms together with flowers and make this supplication with the intention of attaining the three bodies of the Tathāgata:
"O Teacher, you are the Great Joy who delivers one from the ocean of existence, which is terrifying with its crocodiles and the like of death, birth, and old age. You show the way to great awakening; O Great Protector, I seek you. Grant me the reality of the samaya. Grant me also the three refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, I pray that you lead me into the supreme city of great liberation."
This is to be said three times.
"Since you are a vessel for the Mahāyāna, come here, my son, to this great way. I shall perfectly teach you this ritual of the conduct of Secret Mantra. The Buddhas who appear in the three times, by holding the vajra of body, speech, and mind, and by entering the Vajra Mantra, have attained incomparable wisdom. Through the peerless application of mantra, the Lion of the Śākyas and other supreme ones have conquered the great hosts of Māra. Having turned the wheel and followed the ways of the world, they have passed into nirvāṇa. Therefore, my son, you too—"
"May you attain omniscience!" Thus one should say. Following that: "I, who am called [name], from this time forth until I reach the heart of awakening, take refuge in the supreme among two-legged beings, all the Blessed Buddhas of the ten directions, who possess great compassion, who are omniscient, who teach all things, who have transcended all fears, and who possess the indivisible, unsurpassed body of a great being. I take refuge in the supreme among those free from desire, the peaceful Dharma of the Great Vehicle. I take refuge in the supreme among assemblies, the noble Saṅgha of non-returning Bodhisattvas." This is the ritual for going for refuge, to be recited three times in that manner.
Following that: "All Buddhas and Bodhisattvas, please attend to me! I, who am called [name], from this time forth until I reach the heart of awakening, shall generate the unsurpassed, sublime bodhicitta, just as the Protectors of the three times, the Perfect Buddhas, have determined. I shall firmly uphold the three types of discipline within the Buddha-yoga vows: the discipline of ethical conduct, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. I shall uphold the Three Jewels—the unsurpassed Buddha, Dharma, and Saṅgha—from this day forward, and shall never forsake them. In the great and supreme Vajra family..."
I shall truly uphold the vajra, the bell, and the mudrā. I shall also uphold the ācārya. Regarding the delightful samaya of the great and supreme Jewel family, I shall constantly practice the four kinds of generosity six times every day. Regarding the pure and great Lotus family, which arises from great awakening, I shall individually uphold the sublime Dharma of the outer, secret, and three vehicles. Regarding the great and supreme Action family, I shall uphold all the vows in every way and perform acts of worship to the best of my ability. Having generated the unsurpassed and sublime bodhicitta, I shall uphold all the vows without exception for the sake of all sentient beings. I shall cross over those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath; and I shall establish all sentient beings in nirvāṇa. (Recite this three times.) This is the ritual for generating the mind of awakening. Then, having protected them with the mantra of Amṛtakuṇḍalī, one should visualize the syllables HŪṂ, ĀḤ, and OṂ in black, red, and white at their hearts, throats, and heads. Reciting those, one should touch the heart, throat, and head with the right fist holding a vajra and water for scent, and offer flowers on the head, incense in front, and a lamp at the heart, as well as the scent.
Following that, the teacher should give to the disciples tooth-sticks (śo shing) made of aśvattha wood or similar materials, twelve finger-widths long, straight, free of living organisms, uncracked, unblemished, and anointed with fragrant water, with their tips bound with flowers. The disciples should face north and, on a square maṇḍala one cubit in size smeared with cow dung, face either east or north. Reciting "Oṃ vajra hāsa ha," they should bite the tip of the tooth-stick and, looking upward, cast it forward without hesitation, provided it is not cracked. According to the direction in which the tooth-stick falls for them, the future accomplishments (siddhi) should be declared: if it falls facing east, north, west, south, upward, or downward, the accomplishments are, respectively, pacifying, enriching, magnetizing, wrathful, the state of a knowledge-holder (vidyādhara), and the subterranean accomplishments. If it falls on the surface of the maṇḍala, there is no accomplishment.
Following that, having given the ācamana (sipping water) for the purpose of rinsing the mouth with water produced from the syllable vaṃ and consecrated by its recitation, the teacher should give three handfuls of water over which the Amṛtakuṇḍalī mantra has been recited seven times, while reciting: "Oṃ hrīḥ viśuddhaḥ sarvadharmāṇāṃ pāpani ca amukasya śodhaya sarvavikalpān apanaya hūṃ." Then, having arranged them outside, the teacher should give many kuśa grasses—untrimmed at the tips—which have arisen from the syllable hūṃ and are consecrated by its recitation or by the recitation of Amṛtakuṇḍalī, for the purpose of a sleeping mat. Likewise, for the purpose of a pillow, the teacher should give a single bundle of kuśa grasses produced from the syllable dhīḥ, over which Amṛtakuṇḍalī has been recited, while reciting: "Oṃ vajratīkṣṇa vaṃ."
One should give [the protection] with this mantra. In that regard, a red thread produced from the syllable HŪṂ, equal in length to the student’s body and triple-stranded, should be tied with three or seven knots over which the mantra has been recited seven times. These should be tied by oneself onto the right upper arm or the left hand while reciting the mantra explained in other tantras: OṂ BUDDHA MAITREYA RAKṢA RAKṢA SARVĀNTA SVĀHĀ. Thus, one should provide perfect protection and inspire joy.
"Whatever sins were committed in the past
Throughout many tens of millions of eons,
They will all be exhausted by merely
Remembering or seeing this maṇḍala.
Those whose minds are utterly stainless
Regarding this supreme conduct,
By that very fact, the stream of lower realms
And all suffering are completely severed.
You, great beings, have today obtained
The two kinds of gain.
For you have all been fully embraced
By all the great beings, the Victorious Ones and their Sons,
Within this teaching.
Therefore, you will be born well
Into the Great Vehicle.
This supreme path, the glorious emergence
Of the Great Vehicle, is magnificent.
If you proceed by means of this,
You will become Tathāgatas."
Having had them listen to this, they should be protected with the Amṛtakuṇḍalī mantra. Then, having given them the Amṛtakuṇḍalī mantra for the purpose of recitation, one should say, "Tell me your dreams tomorrow morning," and then, inside the celestial mansion, at the edge of the maṇḍala ground, they should be separated by a curtain or the like.
Alternatively, have them sleep in the lion’s posture. Having entered the maṇḍala house oneself, one should recite the bhrūṃ mantra for the sake of protection. Regarding the vows to be taught here: those given to those who are not to be made ācāryas are characterized by the mere taking of refuge and the generation of the awakening mind (bodhicitta). Those given to those who are to be made ācāryas are the ācārya vows, which are subsumed within the five families. Therefore, this ritual for the preliminary consecration of the disciples is preceded by the bestowal of these two sets of vows. This is the ritual for the preliminary consecration of the disciples.
Having thus performed the preliminary consecration of the disciples, for the sake of the wisdom-line (jñānasūtra), one should lift the deities who have been consecrated into the sky. Facing east, place five threads in five vessels. Dye them with pigments mixed with fragrance, the five nectars (amṛta), and white mustard powder. Generate the samaya beings of the five families and dissolve the wisdom-lines into the essence of the five families. Then, while reciting: oṃ anyonyānugataḥ sarvadharmāḥ parasparānupraviṣṭāḥ sarvadharmāḥ atyantanupraviṣṭāḥ sarvadharmāḥ oṃ āḥ hūṃ, and the bhrūṃ mantra, one should perform the ritual for each of the five disciples and the five threads individually. Once they are thus prepared, they should be joined into one. In length, they should be twice the size of the maṇḍala, and in thickness, about the size of a barley grain. Then, in the east, purify them with urine, the five nectars, and the five products of the cow. Offer them with fragrance, flowers, and ritual substances. Touch them with the hand and protect them with the bhrūṃ mantra.
Sprinkle the area with the nectar water of the all-accomplishing mantra, white mustard seeds, and scented water. Touching the right hand with a vajra, recite "OṂ VAJRA SAMAYA SŪTRAṂ MĀTIKRAMA HŪṂ" and then recite the three syllables one hundred and eight times to perform the consecration. Furthermore, on the site of the maṇḍala, perform the purification with the water of all the vases while reciting "OṂ SARVA SAṂŚODHANI HŪṂ PHAṬ." Anoint it with fragrance, scatter flowers, and visualize the maṇḍala in the sky, performing offerings and praises. Then, the disciples are protected by the swirling [mantra].
Holding the marking cord at one's navel, one proceeds by first stepping the right foot upon the ground with the "vajra-step." Urged by "JAḤ JAḤ JAḤ," and led by that same "JAḤ JAḤ JAḤ," one strikes the two Brahma-lines in the sky from west to east and south to north with the right hand holding a vajra, making the sound of snapping the fingers. By the sound of the cord, all the Buddhas are invoked and dissolved into the marking cord. For all the laying of the lines, one should recite: "OṂ VAJRA SAMAYA SŪTRAṂ MĀTIKRAMA HŪṂ HŪṂ" and "OṂ SARVA AHAM." The same applies to the two [lines] of the earth. From the southeast to the northwest, and from the southwest to the northeast, the lines are struck.
Standing in the southeast, strike the eastern channel-line at the boundary of the wheel. From the northwest, strike the western one; then the northern one; and from the southeast, the southern one. One-eighth of that line is the door. Then, reciting "HI HI," the root lines of the doors are erased.
Having laid all the lines, mentally lift the wisdom lines and, at the center of the maṇḍala, visualize an acacia wood kīla—a single-pointed vajra with a single-pointed head—generated from the syllable HŪṂ. Recite the kīla mantra one hundred and eight times and strike it with the mantra for striking. Then, having laid the circular lines, recite OṂ ĀḤ HŪṂ VAJRA MUḤ and request the wisdom thread to depart, dissolving it into the heart of the Buddha. This is the ritual of the lines.
Next, generate the samaya of the five families within the colored powders and dissolve the wisdom beings into them. Recite OṂ VAJRA CITRA SAMAYA HŪṂ one hundred and eight times. Then, mentally ignite them. Offer incense and flowers and place them in a vessel. Then, extract the kīla from the center of the maṇḍala with the four-HŪṂ mantra and mentally dissolve it into the vajra in your hand. Fill the hole with the five-colored powders and, with the conviction that it is the pure expanse of reality (dharmadhātu), recite:
"This is the pure expanse of reality,
Which brings total liberation to the realm of sentient beings.
I am the King Vajradhara,
The abode of all the Tathāgatas.
Completely liberated from all faults,
Yet dwelling perfectly within the state of saṃsāra."
While reciting OṂ VAJRA RAṄGA SAMAYA OṂ ĀḤ HŪṂ, hold the vajra with the right hand and, with the left, apply the colors starting from the Ishāna corner, proceeding clockwise. Afterwards, the disciples may apply the colors as they please.
Having smeared the exterior of the maṇḍala with the five nectars and scented water while reciting HŪṂ and the Svabhāva-vartula mantra, and having purified the maṇḍala with that same water, one should request the wisdom beings to depart by reciting OṂ ĀḤ HŪṂ VAJRA MUḤ and place the remaining colored powders in a clean location. This is the application of the colors.
Then, one should read the four sūtras in the four directions of the maṇḍala. Eight incense burners should be set out. Having offered silk canopies and the like, parasols, victory banners, flags, and streamers—reciting the syllable HŪṂ and the lord’s mantra, and the mantra OṂ VAJRA SPHARAṆA KHAṂ—one should then purify the maṇḍala with the Svabhāva-vartula water. Having protected it with the three syllables and the Svabhāva-vartula mantra, one should hold the vajra and bell. Standing at the eastern gate and facing west, and possessing the yoga of the Lord of the Wheel, one should examine the nature of the maṇḍala to be meditated upon—the painted maṇḍala following the stage of emptiness, including the meditation on the protection wheel, the ritual of piercing obstructors with ritual daggers, and so forth.
Then, one should enter into union with an external mudrā for the sake of the supreme accomplishment. If such a mudrā is not available, it is also acceptable to enter into union with a wisdom mudrā. By the sound of the joy of perfect movement, one should invite the wisdom wheel. Preceded by the offering of water for the face and the drinking water, one should cause them to enter within oneself. Through great passion, they melt and emerge through the vajra path, emanating as the nature of the wheel of wisdom deities within the lotus.
Having visualized that the samaya-maṇḍala has entered its respective places, immediately after the blessing of the eyes, body, and so forth, the Tathāgatas and goddesses are summoned by the light rays of the seed-syllable at one’s own heart and confer empowerment. One should then perform the sealing according to the appropriate family. Then, the emanated offering goddesses present the wish-fulfilling offerings: cooling cloths, pairs of garments, canopies with hanging drapes, and food, snacks, chewables, suckables, drinkables, delicacies, and so forth, consecrated with the three syllables. Having offered gold, maidens, elephants, horses, cattle, and so on, the six, eight, or four outer yoginīs, in the essence of Rūpavajrā and the others, present their own offerings. Then, ringing the bell, one should offer praise:
"Akṣobhyavajra, great wisdom, the vajra expanse, the great space, the supreme three vajras, the three maṇḍalas—to the vajra expanse, I prostrate and praise.
Vairocana, great purity, vajra peace, great bliss, the supreme of the supreme, natural luminosity—to the Vajra Teacher, I prostrate and praise.
Ratnarāja, most profound, vajra sky, stainless, unstained by nature—to the Vajra Body, I prostrate and praise.
Vajrāmṛta, great king, non-conceptual vajra-holder of space, who has attained the perfection of desire—to the Vajra Speech, I prostrate and praise.
Amoghasiddhi, perfect Buddha, who fulfills all intentions..."
"Arising from the purity of nature, I prostrate and praise Vajrasattva." With these words, one offers praise. Then, having placed the bodhicitta together with the flowers of oneself and the consort into the vessel of a lotus, and having offered it as amṛta, one satisfies them by partaking of the amṛta. Visualizing them as being of the nature of great bliss, one should recite the secret mantra of the Lord of the Mandala one hundred and eight times, the mantras of the mandala deities twenty times each, and the hundred-syllable mantra.
One should offer the torma for all bhūtas according to the ritual that will be explained. If there are practice companions, they should be stationed near the mandala; then, having gone outside, one offers the torma to one's chosen deity, Indra, and the others, according to the ritual for the torma of all bhūtas. Then, with the right hand turned palm-upward, the middle and ring fingers slightly bent, one should hold it facing forward. With both hands placed inside the knees, sitting in a squatting posture, one should silently wipe the surface of the hand many times and touch the two ear canals, the eyes, the mouth, the hands, the belly, and the head three times each. Such is the ritual of the "near-touch."
Following that, if possible, one should perform the peaceful and enriching homa to pacify faults such as omissions or additions and to satisfy the mandala. Then, possessing the yoga of Trailokyavijaya, one takes a flower garland and recites: oṃ sumbhani sumbha hūṃ hūṃ phaṭ | oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ.
Reciting the mantra: oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ | oṃ ānaya ho bhagavān vidyārāja hūṃ hūṃ phaṭ, one enters the maṇḍala with the vajra-force. Holding the vajra and ringing the bell, one steps with the vajra-gait while reciting the four mantras in sequence: oṃ hūṃ phaṭ, oṃ hūṃ āḥ phaṭ, oṃ hūṃ a a phaṭ, and oṃ hūṃ hana hana māraya duṣṭān ghātaya ghātaya a a hūṃ hrīḥ phaṭ, at the eastern gate and so forth.
Together with the disciples, one performs three circumambulations. To pacify faults of excess or omission, one gazes at the maṇḍala, offers the rosary to the Blessed One, and then, standing in the four directions starting from the west, one opens the gates with the mantra oṃ vajrodghāṭaya samaya praveśaya hūṃ. Reciting oṃ samaya praveśaya mī, one dances, takes back the rosary, binds it upon one's own head, and prostrates to the maṇḍala. Then, making it known, one says: "Today, please grant the grace of all accomplishments to all sentient beings!" After this, one should perform meditation and recitation.
Outside the maṇḍala hall, one should offer eight banners—white, pale yellow, black, smoke-colored, red, variegated, yellow, and green—to the deities of the maṇḍala in their respective order, starting from the east, and fix them in place. This is what Prajñāpālita calls "the protection of wisdom."
The Blessed One also stated in the Buddhakapāla Tantra: "Square, with four doors, and adorned with eight banners." Regarding its families, some say that the deities of the Vairocana family should be placed in their respective directions. The Ratneśvara and those of his family are in the southwest. The Amitābha and those born of his family are in the northwest. The Amoghasiddhi and the deities of his family are in the northeast. The Cakreśvara is in the east, and some say the deities of his family are in their own directions. Indra is yellow, Viṣṇu is black, the Moon is white, the Sun is red, and Brahmā is yellow. In the east are Agni and Yama, who are black; in the southwest are the smoke-colored ones; in the west is the white Varuṇa, the yellow Earth, the black Vemacitrin, and the green Wind and Wind-deity; in the north is the yellow Kubera and the white Gaṇeśa; and in the northeast is the white Indra. Thus, the fifteen banners are for the purpose of pleasing the lords of the directions. If these are not available, one should offer banners according to one's capacity. This concludes the ritual for accomplishing the maṇḍala along with its retinue.
Following that, the guru should offer the morning torma and emerge from the maṇḍala house. He should then ask the disciples about their dreams. If inauspicious dreams occur, such as falling from a mountain, he should protect them with the mantra of Amṛtakuṇḍalī. When entering the maṇḍala house, the ācārya should enter ahead of the disciples, reciting:
OṂ PRAVEŚA BHAGAVĀN MAHĀSUKHA MOKṢAPURAṂ SARVASIDDHI SUKHAPRADAM PARAMASUKHAUDHAMADHISIDDHI JAḤ HŪṂ BAṂ HOḤ PRASIDDHA SVĀHĀ.
Having entered with this encouragement, he should circumambulate clockwise and, maintaining the pride of the Lord of the Maṇḍala (cakreśvara), stand at the western gate or others. Then, at the eastern gate or others, he should open the doors while reciting: OṂ VAJRAUDGHĀṬAYA SAMAYA PRAVEŚAYA HŪṂ.
Next, he should cast a flower garland into the maṇḍala while reciting: OṂ PARAMASUKHAṂ ŚĀYA SULALITA VILĀSINAMITE NAMITE NAMĀMI BHAGAVANTAṂ JAḤ HŪṂ BAṂ HOḤ HI HI HI HI HĪḤ PRATĪCCHA KUSUMAÑJALINĀTHA HOḤ.
Having caught the garland and visualized it as the empowerment of the garland, he should bind it upon his own head. Then, visualizing the guru as the manifest Lord of the Maṇḍala, and having obtained permission for all the ācārya’s activities according to the ritual—including the empowerment of the garland and all others to be explained—he should, for the sake of admitting the disciples, precede the request for the maṇḍala accomplishments with a praise of suchness (tathatā), which is the nature of wisdom (prajñā) and method (upāya) in the form of Great Bliss (mahāsukha). He should then desire the accomplishments of the maṇḍala.
One should also perform the blessing of the truth of suchness:
Because born from space and possessing the marks,
Supreme, without beginning or end,
The nature of the Great Vajrasattva,
May I today accomplish Akṣobhyavajra.
The supreme of all, the great accomplishment,
The supreme deity, the Great Īśvara,
King of all Vajra-holders,
May you establish me in the supreme, unchanging state.
Free from faults, eternally knowing,
Following after all desires,
Great desire, great joy—
O Bhagavān, may you establish me in that.
Utterly pure, the supreme of dharmas,
Primordially liberated, the Tathāgata,
Samantabhadra, the self of all,
May you establish me as a bodhisattva.
The supreme of all great accomplishments,
Through the mudrā of the supreme Great Īśvara,
Praised as the great accomplished Vajra,
May you make me the Vajragarva.
Pervading the minds of all sentient beings,
Dwelling in the hearts of all sentient beings,
The very father of all sentient beings,
The supreme samaya of desire—
By the truth of that supreme wisdom,
The maṇḍala of the nature of insight and method,
By that truth, O Protector, may you
Completely fulfill my desires.
All phenomena are like reflections,
Pure, clear, and untroubled,
Ungraspable and inexpressible,
Perfectly arisen from causes and actions,
Born from suchness as its very essence—
By that truth, may the disciple
See clearly like a reflection in a mirror,
May everyone see it as stainless.
Thus, that which has been stated is the ritual for the entry of the master. Then, if the gate master is not desired, another—acting as the karmavajra—should take the disciples who have been prepared for the preliminary stage and who possess the two trainings. Having bathed them with fragrant water, they should be clothed in red garments or others as appropriate, which have been consecrated with the amṛtakuṇḍalī mantra. Outside the curtain, the disciples should be visualized in the form of Vairocana or the Lord of the Mandala. With the mantra oṃ sarvatathāgatānuttarabodhālaṃkāravastropāyanamudrā samaye hūṃ, they should be wrapped in lower garments. With oṃ vajroṣṇīṣa hūṃ phaṭ, a crown should be placed upon the crown of the head. With red or yellow garments consecrated by amṛtakuṇḍalī, the blindfold should be bound with the mantra oṃ cakṣurbandhaṃ varmaṇāya hūṃ. Saying a khaṃ vīra hūṃ, a flower garland should be given and held in the right hand. Sprinkling with water from the sarvakarmaka vase, the body should be clarified by the light rays of the syllables hūṃ (black), āḥ (red), and oṃ (white) situated upon a sun, moon, and vajra, padma, and cakra at the heart, throat, and crown. Saying hūṃ, they should be placed at the eastern gate of the maṇḍala. Holding the hand of the karmavajra, the karmavajra should ask the question in order to enter the maṇḍala: "O, in what do you take delight?" They should reply: "I, fortunate one, delight in great bliss."
Then, having caused them to recite "Oṃ sarvayoga-citta-utpādayāmi," they are made to generate the mind of awakening. Touching a vajra together with a flower to the heart, they are made to hold it while reciting: "Oṃ suratasamayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ." Then, saying, "Today you will be blessed by all the Tathāgatas; therefore, do not speak of this most secret maṇḍala of all the Tathāgatas to those who have not entered the maṇḍala, nor to those who lack faith," they are led in with "Oṃ āḥ yamāntakṛt hūṃ" and ushered inside the curtain with "Ā khaṃ vīra hūṃ."
While reciting "Mahā rata sudṛḍha sustoṣyo susukho vajrasattva ādya siddhi māṃ," they perform circumambulations and, with palms joined, at the eastern gate of the maṇḍala they say: "Oṃ sarvatathāgata-pūjopasthānāyātmānaṃ niryātayāmi sarvatathāgata-vajrasattva adhiṣṭhasva māṃ. Oṃ sarvabuddha-pūjopasthānāyātmānaṃ niryātayāmi sarvatathāgata-vajravairocanaye adhiṣṭhasva māṃ."
At the south: "Oṃ sarvatathāgata-pūjā-abhiṣekāyātmānaṃ niryātayāmi sarvatathāgata-vajraratna abhiṣiñca māṃ."
At the west: "Oṃ sarvatathāgata-pūjā-pravartanāyātmānaṃ niryātayāmi sarvatathāgata-vajradharma pravartaya māṃ."
At the north: "Oṃ sarvatathāgata-pūjā-karmaṇām ātmānaṃ niryātayāmi sarvatathāgata-vajrakarma kuru māṃ."
Having had them prostrate to the Tathāgatas, Akṣobhya and the others, who reside in the maṇḍala, with these five mantras in successive order, they should then be made to recite the following, preceded by the meaning of: oṃ guru-caraṇa-pūjā-upasthānāya ātmānaṃ niryātayāmi and oṃ sarva-tathāgata-paritrāṇa-arthāya ātmānaṃ niryātayāmi. Then, holding a vajra to their heads and ringing a bell, one says: "Today you have entered the family of all the Tathāgatas. Today I shall generate the vajra-wisdom; by this wisdom, if even the accomplishments of all the Tathāgatas are attained, what need is there to mention other accomplishments? Do not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired." Then, holding the vajra at the heart, one commands: "Vajrasattva has now truly entered your heart. If you speak of this way, he will immediately tear it open and depart." Then, taking water from the top of the Victory Vase with a vessel held by the ring finger and thumb, one pours it into their mouth and says: "This is your hell-water. If you transgress, it will burn you and you will fall into hell; if you guard the samaya, it bestows accomplishment. Drink this vajra-nectar water!" Thus, one has them drink the water from the hollow of their cupped hands.
"From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must perform. Do not treat me with contempt. If you treat me with contempt, you will not escape a terrifying fate; you will die an untimely death and fall into hell." Thus one should proclaim. This is the ritual for bestowing the water of the samaya.
Then, prior to the time of the actual practice, in order to ascertain the attainments and so forth, the deity should be invoked into a qualified disciple who is a suitable vessel. First, in a place such as a mountain that is agreeable to the mind, having performed the preliminaries, one should stabilize the mind and visualize the yoga of Vajrasattva with great firmness. Having attained the power to invoke the descent, one should place the qualified disciple in front. Following the moment of emptiness, one should generate the disciple in the form of Amitābha, arisen from the syllable ĀḤ.
Having had [the disciple] recite, "May all the Tathāgatas grant their blessings and may Vajrasattva descend," one should visualize at the disciple's heart a yellow square earth maṇḍala arising from laṃ, marked with a vajra and a blue hūṃ upon a sun disk; at the head, a white circular water maṇḍala arising from paṃ, marked with a vase and a white oṃ upon a moon disk; and at the throat, a blue wind maṇḍala arising from yaṃ, shaped like a bow and marked with two fluttering banners and a red a upon a moon disk. Then, with light rays from the seed syllable at one's own heart, one should cause the syllables hūṃ, āḥ, and oṃ—the nature of the Mind, Speech, and Body Vajras—to enter [the disciple]. From beneath the two feet, a red triangular fire maṇḍala arises from the transformation of raṃ, marked with a red raṃ and emitting light rays. A red jhaiṃ situated there lifts the disciple, and a mass of light rays from the jhaiṃ enters through the lower orifices. One should meditate that the entire body is completely filled by the light rays of hūṃ and the other syllables. Preceded by the raising of an incense burner, one should ring a bell and recite the mantra āveśaya stambhaya ra ra ra ra calaya calaya hūṃ ha a jhaiṃ one hundred times, while focusing intensely on meditative concentration to bring about the descent.
If [the obstacle] has descended and become greatly elevated, one should meditate on Mount Meru of the nature of a vajra above it, then the maṇḍala of the Great Powerful One (Mahendra) above that, then a five-pronged vajra above that, then the syllable JAḤ above that, and then Vairocana above that, and thus repel it.
Once it has descended in that manner, the light rays from the mind-vajra of the disciple should stimulate the essence of the seed-syllable of the speech-vajra. Having meditated on a red ĀḤ resting on a moon at the tongue, agitated by garlands of light rays, one should cause [the disciple] to speak, saying, "Speak the vajra!" In this way, one truthfully declares the virtuous or non-virtuous actions of oneself or others.
Then, having summoned [the deity] with light rays from the heart of the entered deity and dissolved it into the seed-syllable at one's own heart, one should hold a vajra at the disciple's head and, preceded by the words: "Oṃ, you have accomplished the welfare of all sentient beings; grant the corresponding accomplishments. Even after departing to the realm of the Buddhas, please return once again," one should request the departure with "HŪṂ Ā VAJRA MUḤ."
Alternatively, as written by Ghaṇṭāpāda: "A cloth smeared with excrement, urine, and so forth, belonging to a woman in her menses, should be cut and smeared with cat dung. Incense of guggulu should be burned. Having taken the fire of the hungry ghosts (preta) and placed it in a lotus vessel, all of those should be put therein. Standing with the right leg extended, one should look upon the wrathful Lord of the Three Cakras. When that Lord of the Three Cakras is offered the vajra incense by him..."
There is no doubt that [the deity] will descend. With the mantra: Oṃ tiṣṭha mahākrodha samaya hūṃ śrī herukāya vidmahe vidyārājāya dhīmahe svāhā, one should perform the empowerment of the hero. Thus, the Abhidhānottara-tantra in one hundred thousand verses teaches the rite for causing the assembly to descend.
Regarding the phrase "feces, urine, and so forth," this refers to anointing with the five nectars (amṛta) and the five lamps. The guru, in the form of Cakrasaṃvara, stands with the right leg extended. The disciple, who is the very nature of Cakrasaṃvara, also stands with the right leg extended, joins the palms at the heart, and while ringing a bell with the left hand, recites the mantra tiṣṭha with pride. With the right hand, one should perform the fumigation. Then, one should recognize if [the deity] has descended.
Furthermore, some tantras state that one should cause the deity to descend by placing before [the disciple] a vessel containing a twelve-year-old girl who has not been defiled by a man and whose limbs and minor members are intact, or a young boy of the same age who is ignorant of the female sphere and whose limbs and minor members are complete. In that regard, because one is able to meditate on the body of Vajradhara manifest in each instant and stabilize the accumulated merit all at once, the limbs are not incomplete. Setting aside the side of many years, it is said that through the āḥ-varta [mantra], the deity will descend. This should be accomplished for the sake of causing the descent in the disciple, as clarified extensively in other tantras. This is the ritual for the descent.
Then, when the disciple is facing the maṇḍala and is asked, "What appears before your eyes?" they reply: "White, yellow, and..."
Having recognized that this person is a fortunate candidate for the accomplishments of pacifying, enriching, magnetizing, and subjugating through the colors red, black, and the various appearances respectively, one should take hold of their two thumbs with the right hand, which holds a vajra. Then, while reciting the vartula mantra in the manner of a vajra-foot dance, one should have them perform three circumambulations and perform this blessing of truth:
"In a maṇḍala such as this,
This disciple is truly entered.
By whatever merit they possess,
May the deities appear in their respective families.
Whatever accomplishment they shall attain,
And whichever family they are a vessel for,
And whatever the power of their merit may be—
May they come to this maṇḍala accordingly."
This is the ritual for entering the disciple into the maṇḍala while their eyes are covered. Then, from the previously held garland, one should extract a fresh flower that has not withered, consecrated with the syllable traṃ, and place it into the disciple's joined palms. At that time, the disciple should visualize the flower garland and themselves as radiant through the three syllables, washing away all misdeeds; the guru likewise blesses them in that way. Preceded by devotion, the disciple should visualize the Lord of the Maṇḍala together with the entire maṇḍala residing before them, and mentally enter that maṇḍala. In its center, they should recite:
Oṃ tiṣṭha vajra dṛḍho me bhava | śāśvato me bhava | hṛdayaṃ me adhiṣṭha sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ āḥ khaṃ vīra hūṃ | pratiku...
Reciting the mantra pratīccha añjali nātha hoḥ, one should cast the flower. According to where the flower falls within the five lines, the family should be indicated, and the corresponding yoga should also be granted. The accomplishments (siddhi) should also be pointed out. If the flower falls on the ūrṇā (hair-treasure), the head, or the crown of the Buddhas, it is the accomplishment of Mahāmudrā. If it falls on the supreme body, it is the supreme accomplishment; if in the center, it is the middling; if in the lower part, it is the inferior. If it falls very far from the body, it will take a long time; 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, then it belongs to the family of whichever one it is closer to. If it is exactly between them, the supreme accomplishment of both is achieved. At that time, it belongs to whichever one one has faith in. If it falls outside the five lines, it should be cast again up to three times. Even if it falls outside in that way, it is a minor accomplishment. Outside the circular lines and outside the vajra garland, there is no accomplishment, and the maṇḍala should not be shown to them. Having established their fortune through mantra recitation and so forth, they should be admitted on another occasion. If it falls inside the outer vajra garland, it is with great difficulty. Then, taking that flower back and binding it to the garland, [one recites]: pratigṛhṇa tvaṃ imaṃ sattva mahābala.
Reciting this, one should bind [the garland] upon the head of the disciple; this is the ritual for the garland empowerment. Following that, one should meditate on the moon at the disciple’s heart, the lord [Vajrasattva] at the forehead, and two blazing OṂs at the two eyes. Then, reciting:
“Vajrasattva now strives to open your eyes;
He opens all eyes, the unsurpassed vajra eye.
OṂ JÑĀNA CAKṢU HŪṂ ĀḤ SVĀHĀ.”
While reciting this, the blindfold should be removed. Then, saying “Look!” and preceded by the recitation of the names of the deities, one should show [the mandala] starting from the lord of the wheel and continuing through the guardians of the northern gate or as they are situated, up to Sumbharāja. Then, saying:
“By the force of faith, look quickly upon this excellent maṇḍala.
You are born into the family of the Buddhas,
Blessed by mantras and mudrās.
All perfect accomplishments
Will arise from the supreme samaya.
Accomplish all the mantras without exception
Of the supreme, moving vajra and lotus.”
Having said this, the disciple should also recite:
“I have entered the great vajra maṇḍala.
The great yoga maṇḍala has been shown to me.
I have seen the great secret maṇḍala.”
After having them recite this, they should be made to recite the samaya. “HO HO HO” is the ritual for showing the maṇḍala to the disciple and for their entry into it. Then, for the purpose of conferring the water empowerment, one should offer whatever wealth one possesses to the guru, kneel with the knees on the ground, and join the palms.
Just as Bodhivajra bestowed the greatest of greatness upon the Buddha, so too, for the sake of my protection, O Vajra of Space, please grant it to me now. Having spoken thus, one should offer the supplication.
Then, the Guru, on the outer side of the root maṇḍala, without touching the ritual bathing water, should face the eastern entrance and prepare the area from the eastern direction—starting with the so-called "variegated lotus" and so forth—up to the wooden seat and the maṇḍala, for the sake of the physical representation. The disciple should be visualized in the form of Vajradhara as previously taught and purified while facing the maṇḍala. This purification should be performed sequentially using the previously mentioned oṃ āḥ vighnān and so forth.
In that regard, one should empower white mustard seeds seven times with oṃ āḥ vighnāntakṛt hūṃ. Holding them with the fists of both the right and the other [left] hands, one should sprinkle them while circling to the left and to the right, reciting: oṃ sarvapāpaṃ dahana vajrāha vajrasattvasya sarvapāpaṃ daha svāhā. Having sprinkled them, the mustard seeds are cast into the fire. This is done three times.
Likewise, one should perform the same three times with three handfuls of water, circling to the left and to the right. Then, having discarded them into the fire, one should similarly hold a white earthen bowl with both the right and the other hands, sprinkle it while circling to the left and place it to the left side. Having sprinkled it while circling to the right, one should place it to the right side. This is done three times. Similarly, one should also use dūrvā grass sprouts smeared with cow dung.
Likewise, it is done with morsels of food. Similarly, one should also perform the cleansing with a cloth. Then, having washed the hands, one should touch the hands to the disciple. One should apply perfume to the heart, place a flower garland on the head, and present the offering water in front. One should circumambulate with lamps and, having recited the mantra of Amṛtakuṇḍalī seven times, one should fumigate with white incense mixed with butter. This is the ritual procedure for the sequence of cleansing.
Following that, with a bundle of dūrvā grass consecrated by Amṛtakuṇḍalī, one should stir the five nectars and the five products of the cow contained in a copper vessel while reciting: Oṃ hūṃ trāṃ hrīḥ khaṃ khaḥ. Then, one should wash them with pure water, reciting: "Just as at the moment of birth, the Tathāgatas were bathed with the pure waters of the gods, so too do I perform this bath."
Then, with light rays from the seed syllable at the heart, one should invite the Tathāgatas and the goddesses of knowledge residing in the infinite ten directions and make offerings. For the purpose of conferring the empowerment upon the disciple, one should pray: "Just as the Vajra-holder bestowed the empowerment upon the Buddhas for the sake of protecting wandering beings, O Source of Qualities, please bestow it upon this one as well."
Having made this supplication with the verse, those Tathāgatas, through the great passion of entering into meditative equipoise with insight, melt. They enter through the gateway of Vairocana and are emitted through the path of the vajra. Entering through the lotus of the goddess, in an instant, following emptiness, from the syllable HŪṂ and the vajra, the form of Akṣobhya arises. He is inseparable from the wisdom-being (jñānasattva) together with insight, and is then empowered. Once again, with hands, faces, and so forth, his body emerges from the lotus and dwells in the sky.
Together with the goddesses of the families, such as Locanā and the others, they hold parasols, victory banners, and streamers. Amidst the sounds of music, song, and dance, and rains of flowers, saffron, and the like, they empower the disciple with white vases filled with the nectar of bodhicitta, their mouths adorned with branches in their hands. At that time, the goddesses such as Rūpavajrā and the others recite:
"Whatever auspiciousness dwells in the hearts of all sentient beings, the supreme wisdom that is the self of all and the lord of all families, the great bliss that gives birth to all sentient beings without exception—by that auspiciousness, may that supreme empowerment come to you!
The Lord of Perfection is like a mountain of gold; the Protector of the three worlds has abandoned the three stains. With eyes wide like the petals of a lotus, by that auspiciousness, may there be peace for you here and now!
The supreme teaching of that [Lord] is the most excellent Acalā, renowned throughout the three worlds and worshipped by gods and humans."
The supreme Dharma, which brings peace to all living beings—by that auspiciousness, may there be peace for you today! The sublime Saṅgha, endowed with the Dharma and rich in the auspiciousness of learning, the object of prostration for gods, humans, and asuras—this supreme assembly, the foundation of modesty and glory—by that auspiciousness, may there be peace for you today!
Having offered these auspicious songs and having recited them oneself, one should draw a small amount of water from the victory vase (vijaya-ghaṭa) and other vases and pour it into a lotus vessel. Alternatively, if one prefers a concise method, one may do so without recitation, using a leaf together with the vajra in the right hand. Then, one should use the vases of the four Tathāgatas, and then the vases of the maṇḍala deities as appropriate. If these are not available, one should sprinkle water from the victory vase—which is the essence of the nectar of bodhicitta, having the nature of Akṣobhya—with the tip of a leaf together with the vajra, in a graceful and dignified manner.
Reciting: "By the empowerment of the great vajra, which is venerated by all the three realms, I bestow that which arises from the source of the three secrets of all the Buddhas. Oṃ vajrodaka abhiṣiñca hūṃ suratastvaṃ ahaṃ," one should confer the empowerment three times.
At that time, one should visualize [the disciple] entering into union with Great Bliss. This is the ritual for the water empowerment. Then, having offered this supplication to the guru:
"Just as the great Vajra of Awakening
Bestowed the greatest of greatness upon the Buddhas,
So, for the sake of my protection,
O Vajra of Space, grant it to me today."
Through this, the disciple arises from the syllable Aṃ and a jewel as Ratnasambhava in form, becoming one with the wisdom-being (jñānasattva). One should meditate that the Tathāgatas and goddesses abiding in space confer the empowerment with vases, while Rūpavajrā and the others proclaim auspicious songs. The same applies to the vajra, the lord, and the name empowerments.
Then, having generated the crown made of gold or other materials as Ratnasambhava, and having blessed it as the essence of the wisdom-being of that nature, one places the crown—consisting of the five Tathāgatas—upon the head of the disciple, the lord of the family. At the center of the head, the forehead, the two sides, and the back of the head, one places it in sequence with these five mantras:
Oṃ dharmadhātviśvari abhiṣiñca bhūṃ
Oṃ sattvavajri abhiṣiñca hūṃ
Oṃ ratnavajri abhiṣiñca āḥ
Oṃ dharmavajri abhiṣiñca hrīḥ
Oṃ karmavajri abhiṣiñca khaṃ
Having placed it, one says:
"The empowerment of the great vajra,
To which the three realms all prostrate,
Arisen from the source of the three secrets
Of all the Buddhas, I now bestow."
Reciting oṃ āḥ vajramukuṭābhiṣiñca hūṃ surata stvam ahaṃ, and then saying oṃ vajratuṣya hoḥ, one should cause [the disciple] to rejoice; this is the crown initiation (mukuṭābhiṣeka). Then, with the mantra oṃ hūṃ trāṃ hrīḥ aḥ, the silk streamers (darpāṅga) should be tied at the forehead.
Then, the disciple makes this supplication:
"Just as the great Vajra Awakening
Bestowed the great gift upon the Buddhas,
So, for the sake of my protection,
O Vajra of Space, grant it to me today."
Having thus supplicated, the disciple is visualized as the form of Amitābha, arisen from the transformation of hrīḥ and a lotus, inseparable from the wisdom being (jñānasattva), and further contemplated as the very nature of the Vajra Amitābha. Then, one says:
"The great vajra empowerment,
Worshipped by all the three realms,
Arisen from the source of the three secrets
Of all the Buddhas, I shall bestow.
Today I shall confer upon you
The vajra empowerment of the Buddhas.
To accomplish the supreme state of all Buddhas,
Hold this vajra!"
While reciting this, one touches the vajra to the disciple’s heart, throat, and head, and then places it in the right hand; this is the vajra initiation (vajrābhiṣeka). Then, [the disciple] recites:
"Just as the great Vajra Awakening
Bestowed the great gift upon the Buddhas,
So, for the sake of my protection,
O Vajra of Space, grant it to me today."
When the disciple has thus offered the supplication, they are generated as the form of Amoghasiddhi, arisen from the syllable khaṃ and a sword, inseparable from the wisdom-being (jñānasattva). Visualizing the bell as also being completely transformed into Amoghasiddhi, it is placed in the disciple’s left hand. With the hands holding the vajra and bell, they are made to perform the manner of embracing the mudrā. Then, reciting:
"The empowerment of the great vajra,
Venerated by all the three realms,
Arisen from the source of the three secrets
Of all the Buddhas, I shall bestow."
And: oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamaya tvaṃ oṃ vajraghaṇṭe a a.
Then, they are made to recite: "Bhagavān, I have taken [the bell]; please remain close to me." This is the empowerment of the master, also known as the ritual for the empowerment of the bell.
Then, the disciple offers the supplication:
"Just as the great empowerment was bestowed
Upon the Buddha Bodhivajra,
So for the sake of my protection,
O Vajra of Space, grant it to me today."
The disciple is then meditated upon as being of one taste with the wisdom-being Vairocana, arisen from the syllable oṃ and a wheel. Holding the vajra and bell at the crown of the head, one says:
"The empowerment of the great vajra,
Venerated by all the three realms,
Arisen from the source of the three secrets
Of all the Buddhas, I shall bestow."
Then: "O Vajrasattva, you shall be empowered with a vajra name." Or: "You are named Hatred-Vajra." (Or whichever name is appropriate.)
"O you, Vajra of Delusion," or whatever [name] follows the falling of the flower, one should confer the empowerment by means of the identity of the family deity, Vairocana. In that regard, the names of Vajrasattva are: Supreme, First, Incomparable, Utter Joy, Equal Taste, Victorious, Hero, A-la-la, Great Bliss, Bodyless, Wisdom, Coemergent, and Vajra. Each of these should be joined with the word "Vajra"; these are exclusively the names of the six Tathāgatas.
The names of Akṣobhya are: Laughter, Play, Joy, Dignity, Movement, Self-Arisen, Hatred, Compassion, Hero, Hūṃ-Maker, Akṣobhya, and Vajra.
The names of Vairocana are: Vairocana, the syllable Oṃ, Self-Arisen, Permanent, Tathāgata, Illusion, Buddha, Form, and Body-Vajra.
The names of Ratnasambhava are: Jewel, Wish-Fulfilling Gem, Space, Splendor, Sun, Illuminator, Pride, and Vajra.
The names of Amitābha are: Desire, All-Seeing, Dharma, Lotus, Vajra-Sprout, Lotus-Sprout, Sprout of Utter Joy, Vajra-Sprout, Supreme Joy, Arisen Joy, Immeasurable, and Speech-Vajra.
The names of Amoghasiddhi are: ...
Amoghasiddhi, Hayagrīva, Samaya, the perfections, action, wind, touch, and the vajras of envy. The consorts of Vajrasattva are Vajravegavatī, Vajralāsyā, Vajramadā, Vajrakankālī, Vajramukhī, Vajrapatākā, Vajramālā, and Vajradhāriṇī. Those of Akṣobhya are Vajranairātmyā, Vajrahastā, Vajramālā, Vajrasukhā, Vajramāmakī, Vajradveṣā, and Vajrarati. Those of Vairocana are Vajraḍākinī, Vajragaurī, Vajralāsyā, Vajralocanā, Vajramohā, and Vajrarati. Those of Ratnasambhava are Vajrahārā, Vajrasāntā, Vajrajvālā, Vajramālā, Vajrākāśā, and Vajrākāśarati. Those of Amitābha are Vajrarāgā, Vajragītā, Vajrahāsyā, Vajrasukhā, Vajralāsyā, Vajrabuddhi, Vajrahāsā, Vajragaurī, and Vajrarāgarati. Those of Amoghasiddhi are Vajragarvā, Vajramāyā, Vajravājinī, Vajratārā, Vajranṛtyeśvarī, Samayavajrā, and Vajrarati. This is the ritual for the initiation of names.
Then, the disciple should present the offering and join their palms, saying:
"Through your kindness, O Treasure of Compassion,
Please grant me the Vajra Master initiation,
By which I may be able to realize the ultimate nature."
Having thus supplicated the Guru, the disciple should visualize themselves in the form of Vajrasattva, arisen from the syllable Hūṃ and the vajra. Meditating on the vajra as having arisen from Hūṃ, they should recite:
"The Being without beginning or end,
Vajrasattva, the Great Joy,
Samantabhadra, the Self of all,
Lord of the Vajra Pride, the Sovereign of lords,
The Blessed One, the Glorious Primordial Being."
Having spoken thus, they should be made to hold the vajra of suchness. Then, visualizing the bell as having arisen from the syllable A, the Guru should say:
"This is explained as the bell
That follows the melody of all the Buddhas.
You too must always hold it,
As the Victors intend for supreme awakening."
Having spoken thus, they should be made to hold the bell of suchness. The disciple should then ring it, saying:
"A. Existence is pure by its very nature;
By its very nature, it is free from existence.
Through the supreme, pure nature of the Being,
The samaya will bring about existence."
This is the samaya of the bell.
"By mentally relying upon the body,
It is held to be the samaya of the mudrā.
Whoever relies upon the entire body,
That is renowned as the mudrā.
Having blessed it as the wisdom mudrā,
By enjoying all desires,
May all accomplishments be attained."
This is the samaya of the mudrā. By mentally relying upon the body, it is held to be the samaya of the mudrā. Whoever relies upon the entire body is renowned as the mudrā. Having blessed it as the wisdom mudrā, by enjoying all desires, may all accomplishments be attained.
Having realized this, one should cause [the disciple] to be blessed through the sequence of the union of the wisdom-mudrā of the body of Vajrasattva, and cause them to perform the manner of embracing. The disciple is instantly rendered into emptiness, and one meditates on them as having the form of Vajrasattva, arisen from the syllable HŪṂ and a vajra, becoming of one taste with the wisdom-being (jñānasattva). Holding a vajra and bell at the head [of the disciple], one recites three times: OṂ MAHĀSUKHAṂ VAJRASATTVA ABHIṢEKASTVAṂ ABHIṢIÑCĀMI | SARVATATHĀGATA ADHIṢṬHĀNA DṚḌHO ME BHAVA. This is the ritual for bestowing the three samayas of the mudrā.
Following that, the disciple is meditated upon in the form of Vajrasattva. Then, for the water empowerment, from the seed syllable at the heart and so forth, one recites: "The empowerment of the great vajra, which drips from the tip of the vajra, which is venerated by all those in the three realms, and which arises from the source of the three secrets of all the Buddhas—this I bestow." Reciting OṂ ĀḤ SARVATATHĀGATA ABHIṢEKATA SAMAYA ŚRIYE HŪṂ SVĀHĀ, one confers the empowerment. Then, visualizing Akṣobhya as the crown, one causes the other Tathāgatas and goddesses to enter into that very [deity] as the essence of the wisdom-being. Consecrating with the mantra OṂ SUPRATIṢṬHA VAJRA SVĀHĀ, one offers flowers and so forth. Following that: "O Protector, please grant me the irreversible wheel empowerment, the reality of the deities of the wheel, and the activities of the master."
"Please always teach me, the ācārya, the samayas and the supreme secret vows of all the buddhas, in order to accomplish the welfare of all sentient beings." Having thus made this special supplication, one should then briefly explain the purity of the suchness of the maṇḍala, beginning with: "This celestial mansion is the nature of Vairocana," and so forth; the purity of the suchness of the deities, beginning with: "In brief, the five aggregates are renowned as the five buddhas," and so forth; the purity of the suchness of both stages of the maṇḍala and so forth, which in the ultimate sense are of the nature of being without intrinsic existence; and the activities of the vajra ācārya, such as drawing the maṇḍala, together with their retinues.
In this way, the wisdom of the suchness of the maṇḍala and so forth, the samayas which are of an untransgressible nature, the vows characterized by what is to be done and what is not to be done, and likewise the state of being a fortunate candidate for accomplishment are explained. This is the ritual for the ācārya empowerment, another name for the state of non-retrogression.
Then, the ācārya himself should recite the heart mantra and so forth one hundred and eight times or three times, and say: "Bhagavān, I have bestowed [this]; please grant it to me." Having said this, he should give it to the disciple. The disciple should also say: "Bhagavān, I have received it; please grant it to me." Having said this, they should recite it three times. This is the ritual for entrusting the mantra.
Then, having visualized the syllable RAṂ in the eyes of the disciple, one applies medicinal ointment—either ghee or honey—placed in a vessel of gold or silver, using a probe made of gold, while reciting: OṂ VAJRA NETRA APAHARA PAṬALAṂ HRĪḤ. Then one says: "Just as the King of Ointments dispels the cataracts of the world, so too the Victorious Ones have removed the film of ignorance from you, my son." This is the ritual of the medicinal ointment.
Next, taking a mirror and consecrating it with the syllable A, the disciple looks into it while reciting: "All phenomena are like reflections: pure, clear, and untroubled; ungraspable and inexpressible, perfectly arisen from causes and karma. Like the mirror of Vajrasattva, pure, clear, and stainless, the essence of all Buddhas dwells within your own heart. Without intrinsic nature and without location—knowing phenomena to be thus, perform the peerless benefit of sentient beings and be born as a son of the Protectors." This is the ritual of the mirror empowerment.
Then, having recited HOḤ, the bow and arrow arise from the syllable HOḤ. At the time of shooting the arrow, one also recites: SARVA TATHĀGATA ANURĀGAYA SVĀHĀ. The disciple recites SARVA TATHĀGATA ANURĀGAYĀMI and, with the intention of piercing obstructing spirits, shoots four arrows in the four directions. This is the ritual of shooting the arrow.
Then, having secluded the area with a curtain or the like, for the sake of the secret empowerment, the disciple requests from the Guru a wisdom consort (prajñā) who possesses youth and so forth, and who is endowed with the samaya.
If that is not available, any other [consort] will suffice. Having offered her to the guru, the disciple should visualize the guru as Vajrasattva and, with palms joined, make this request with the following verse:
"By the grace of your feet,
I have attained the unsurpassed activity.
Therefore, O Protector,
Please accept me through the secret empowerment."
Then, the guru, possessing the pride of the Lord of the Mandala, visualizes the ordinary female form as emptiness and subsequently generates it in the form of a goddess. Preceded by the preparation of the vajra and lotus, he enters into union while reciting:
Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham
Then, with light rays from the seed-syllable at his heart, he summons all the Tathāgatas, such as Vairocana, who are in union with their consorts, such as Locanā. He draws them in through the door of Vairocana, and they melt through great passion. He visualizes them passing through the avadhūtī and stabilizing the coemergent bliss within the vajra-jewel. Pressing the thumb and ring finger against the vajra-jewel, he draws [the fluid] from the lotus. He visualizes that the melted essence of the Tathāgatas is inseparable from his own bodhicitta.
The disciple, appearing in the form of Vāgvajra, should then see this. To prevent any lack of faith, this should be done either without the face being covered, or while the face is covered such that it is not within the disciple's field of vision.
"Just as the Buddhas and their Sons
Were empowered by Vajradhara and the rest,
So too, through this excellent bodhicitta..."
"Child, I shall bestow the empowerment upon you," he says. Then, reciting the mantra of the Lord of the Mandala and "Oṃ Vajradhṛk Hūṃ" and so forth, exactly as prescribed in the tantra, the descent should be performed. With a mind that perceives the assembly of all the Tathāgatas, such as Vairocana and the rest, the disciple should drink while uttering "Aho Mahāsukha." The Wisdom Consort also rises and, remaining naked, should cause the bodhicitta—which resides in her own lotus in the form of a drop—to descend into his mouth. He should drink it in that manner as well. This is the secret empowerment, the bestowal of the conventional bodhicitta by means of Wisdom and Method.
Following that, whether it be her or another, the Wisdom Consort—who abides by the samaya and vows, and possesses beauty and youth—should be presented. The disciple should supplicate her with: "Just as Bodhivajra bestowed the greatest of greatness upon the Buddhas, for the sake of protecting me, O Vajra of Space, grant it to me today." To the disciple who has thus supplicated, she should be given with these words: "This woman of most delightful form is designated by the Buddhas as one to be relied upon. Through the application of the stages of the cakras, experience the supreme bliss. The mind, in the vajra posture, is designated as being contained within the jewel."
Having thus prepared her, she should be handed over. She, in turn, shows the disciple her fresh lotus, which has been made fragrant with saffron and the like, and says: "O, this lotus of mine is perfectly endowed with all bliss. Whoever relies upon it according to the ritual, I abide before them."
By relying on the Buddha and so forth,
Just as one acts with the lotus,
The King of Great Bliss himself
Abides eternally within these.
One recites bhañja mokṣa. Then, having generated oneself in the form of the deity and the consort in the form of the goddess, one visualizes the anthers and the jewel of the lotus and vajra produced from A and HŪṂ, and the A and OṂ produced from those, and a yellow PHAṬ at the opening of the vajra-jewel. Having visualized a red HRĪḤ arising from the tip of the channel located in the left side of the body, one stirs it perfectly with the forefinger and tongue, preceded by the preliminary [visualization]. Then, reciting the mantra OṂ SISI SIHA HAHA HA SVĀHĀ and OṂ SARVA TATHĀGATA ANURĀGAṆA VAJRA SVABHĀVA ĀTMAKO ’HAṂ, and having first distinguished the types of joy according to the guru’s oral instructions, one blesses the body with the Tathāgatas and others invited by the light rays of the seed-syllable at one’s own heart. The guru also causes Vairocana, Locanā, and the others to enter in immeasurable numbers, and through their becoming of one taste, one should initiate the joy.
"Endowed with glory through union with wisdom,
One should perfectly symbolize that suchness.
With the vajra posture, the mind
Should be perceived as entering within the jewel."
Having understood this, one should hold [the bodhicitta] according to one’s capacity, draw it out slowly, and take it from the lotus with the tongue itself. Drinking the bodhicitta, which is the essence of the samaya, with the view of suchness—this is the ritual for the wisdom-gnosis empowerment.
Following that, the fourth empowerment should be conferred through words alone. Having caused the bodhicitta—which is like a sprout arising from the wisdom of insight—to increase through meditation, and having become free of obscurations, one should express the essence of the fourth empowerment: the nature of Vajradhara, the identity of Mahāmudrā, which possesses the seven limbs and is the suchness of all phenomena, beyond conceptualization. This is the ritual for the fourth empowerment.
Following that, having placed the [master’s] hand in the student’s hand, and having taken that very [hand] in his own left hand, he should place his right hand, together with the vajra, upon the student’s head and say: "Here, you are the Indra. I entrust this to you." Having thus called upon the Tathāgatas as witnesses, he should say: "One does not attain buddhahood by any other means; this is the reality of the three worlds. Therefore, never be separated from this. This is the unsurpassed knowledge-vow of all the Buddhas. Any fool who abandons this will not attain the supreme accomplishment." By saying this, all the knowledge-vows should be bestowed. This is the ritual for bestowing the knowledge-vows.
Following that, having visualized the student in the form of Vajrasattva, he should say: "This is the very nature of all the Buddhas, residing in the hand of Vajrasattva. You too must always hold it; be firm in the vow of Vajrasattva." Having said this, he should cause [the student] to hold the vajra.
He should also hold it while reciting: Oṃ sarvatathāgatasiddhivajrasamaya tiṣṭha eṣa stvaṃ dhārayāmi vajrasattva hi hi hi hi hī hūṃ. This is the ritual of the vajra vow.
Next, regarding the vow of conduct for those who desire it, it is taught: for any woman or man who seeks the vow of conduct, one should visualize them in the form of Vajravārāhī, or the form of Nairātmyā, or the form of a vidyā goddess corresponding to where the flower fell—such as in the form of any suitable deity like Cakrasaṃvara or Hevajra. Having summoned the wisdom deity into that [visualized form] by means of light rays from the seed-syllable at the heart, and having recited the principal mantra three times, one should say:
"This mudrā of Vajrasattva
Abides perfectly both externally and internally.
The khaṭvāṅga, the hand-drum, and the vessel—
O Hero, you must hold them!"
Having said this, one should give the khaṭvāṅga, the hand-drum, and the skull-cup. Then, one should instantaneously generate the wheel as the body of Akṣobhya, summon the wisdom deity into it, and with the conviction that it is of the nature of Akṣobhya, consecrate the wheel three times with the mantra: Oṃ dhara dhara dhārāya dhārāya marata marata vajradhṛk phaṭ svāhā. Then, one should give it with these words:
"This mudrā of Vajrasattva
Abides perfectly both externally and internally.
The wheel, the form of Akṣobhya—
O Hero, you must hold it!"
Thus, it is placed upon the crown of the head.
Then, having instantaneously generated the earring as the body of Amitābha and having introduced the wisdom-being, one should visualize it as being of the nature of Amitābha and consecrate the earring three times with the mantra: OṂ VAJRA DHARMĀḤ SAMAYA STVAṂ HŪṂ HULU HULU ĀROLIKA PHAṬ SVĀHĀ. It should be given with these words: "This mudrā of Vajrasattva, which abides perfectly both externally and internally, is the earring of the nature of Amitābha; I give it, so may the hero take it!" This is for the two ears.
Then, having visualized the necklace as being of the nature of Ratnasambhava, one should consecrate the necklace three times with the mantra: OṂ VAJRA SŪRYA TAMAḤ VIDHAMANA SAMAYA STVAṂ AHAM RATNA DHṚK PHAṬ SVĀHĀ. It should be given with these words: "This mudrā of Vajrasattva, which abides perfectly both externally and internally, is the great jewel necklace; I give it, so may the hero take it!" This is for the neck.
Then, having instantaneously generated the bracelets as the body of Vairocana and having introduced the wisdom-being, one should visualize them as being the wisdom of Vairocana and consecrate the bracelets three times with the mantra: OṂ ŚĀŚVATA PARAMA ŚĀŚVATA ĀHYEHI JINA JIK SVĀHĀ. They should be given with these words: "This mudrā of Vajrasattva, which abides perfectly both externally and internally, is explained as the bracelets of Vairocana himself; I give them, so may the hero take them!" This is for the two hands.
Then, having instantaneously generated the belt as the body of Amoghasiddhi and having introduced the wisdom-being, one should cultivate the conviction that it is the nature of Amoghasiddhi. Reciting the mantra oṃ phuḥ phuḥ hi hi hi prajñādhṛk three times, one should bestow that belt with these words:
"This mudrā of Vajrasattva,
Abiding perfectly both outside and within,
Has entered into the accomplishment of the belt;
I give it, so you, O Hero, should take it."
With these words, it is placed around the waist. For the female side, the word "Hero" (vīra) is removed from the verse and the word "Goddess" (devī) should be spoken. This is the ritual for bestowing the conduct-vow.
Following that, having assumed the manner of the Tathāgata’s deportment, one should hold the left fist grasping the corner of the Dharma robe at the heart, and with the right hand in the mudrā of fearlessness, grant the prophecy as follows:
"I prophesy you:
You are Vajrasattva, the Tathāgata.
In order to thoroughly accomplish the supreme peace of existence,
I have extracted you from the lower realms of existence.
O Tathāgata [Name], Great Vajra..."
With the mantra siddhi samayas tvaṃ bhūr bhuvaḥ svaḥ, one should grant the prophecy to the disciple in the essence of the Tathāgata corresponding to the way the flower fell. One should then say, "Whoever grants a prophecy such as this shall be prophesied by all the Tathāgatas for perfect awakening." This is the ritual for the prophecy.
These—knowledge, the vajra conduct, the ascetic observances, and the prophecy—are designated as the empowerment itself in certain tantras. Following that, in front of the disciple’s seat, or in some cases upon the seat itself:
Reciting "Oṃ vajra hetu maṃ," one should present a Dharma wheel arisen from Bhrūṃ; in the right hand, reciting "Oṃ vajra bhāṣa raṃ," a conch arisen from A; and in the left, a volume of scripture arisen from the first vowel, A. Having recited the vowel A and bestowed these, one should have the bell rung, saying:
"All things have the nature of space;
Even space itself has no nature.
Through union with space,
All conduct is clarified within the state of space.
From this day forward, in this world,
With the generation of the awakening mind,
May you all thoroughly turn the wheel of Dharma.
The Dharma conch is unsurpassed;
Blow it throughout the entire Cakravāḍa."
Thus it should be said. Then, according to their respective inclinations, one should say, "Turn the wheel of Dharma," and hand over the bell to be rung. Having thus granted the permission, and wishing to bestow the further permission, one should proceed in order for the disciples, who have been visualized in the forms of Vairocana and the others:
"For the benefit of all sentient beings,
Throughout all the world systems,
According to the various needs of those to be trained,
Turn the wheel of Dharma.
For the benefit of all sentient beings,
Throughout all the world systems,
According to the various needs of those to be trained..."
Turn the vajra wheel, for the benefit of all sentient beings. In all world systems, according to the various beings to be trained, turn the jewel wheel, for the benefit of all sentient beings. In all world systems, according to the various beings to be trained, turn the lotus wheel, for the benefit of all sentient beings. In all world systems, according to the various beings to be trained, turn the action wheel. Having the nature of wisdom and method, like a great wish-fulfilling jewel, through the passionless woman, the unsurpassed benefit of sentient beings is accomplished. Having prostrated to this, one should say: "Whatever the Lord has commanded, I shall do exactly so." This is the ritual of authorization.
Then, holding a parasol over the crown of the head, having had them perform circumambulations, and with palms joined at the door of the maṇḍala, lower the parasol and say: "This disciple is offered; may they uphold the mantra tantras." Having thus supplicated the Lord of the Wheel and set the parasol aside, one should say to the pleasing disciple: "Here, you shall become a master who upholds the maṇḍala, the mantras, and the tantras. The buddhas, bodhisattvas, and all the deities will hold you in their thoughts. Out of compassion for all sentient beings, you must apply yourself with diligence and draw the maṇḍala according to the ritual."
Practitioners, apply yourselves to the tantra. By seeing and entering this supreme, secret, and sacred maṇḍala, you will be definitively liberated from all sins. You are now well-established in that very reality. In this vehicle of great bliss, there is no death hereafter. Since you are invincible and cannot be harmed, rejoice without any fear. Because all of existence has been purified, you have transcended the suffering of saṃsāra. Today, you have been empowered by all the Buddhas and Vajra-holders; you shall become the sovereign lord of the great kingdom of all the three realms. There is no sin in the three realms equal to being free from desire. Therefore, you must never become free from desire. By enjoying all sensual pleasures, act without fear. You should consume the five meats and the five nectars, and furthermore, guard the samayas. Do not kill living beings, and do not abandon the precious woman. Do not abandon the ācārya, for the samaya is extremely difficult to transgress. For the Sattva of Wisdom and Method, there is nothing whatsoever that should not be done. Do not fear sin as it was taught by the Tathāgatas. Thus, make your mind truly vajra-like. Perform your own formidable samaya and likewise demonstrate the hundred activities. Today, with little effort, you will easily attain the state of Vajrasattva, realizing it as perfectly equal and eternal. Furthermore, regarding those dharmas, act exactly according to those dharmas.
Regarding the empowerment, for the sake of virtue, just as a mother cares for her beloved only child, all the buddhas and bodhisattvas truly regard [the disciple] with a mind of the nature of phenomena (dharmatā). This is the ritual of granting relief. The disciple who has thus received empowerment, being comforted and joyful, should say: "Today my birth has borne fruit; my life also has borne fruit. Today I am born into the family of the buddhas; today I have become a child of the buddhas."
Then, one should offer to the guru for the sake of service whatever one can afford: elephants, horses, precious gems, refined gold, silver, gold, ornaments, cattle, buffaloes, male and female servants, laborers, and so forth, as well as a beloved wife, sons, daughters, and the like. One should also perform torma offerings, fire rituals (homa), feast circles (gaṇacakra), and provide feasts for the saṅgha.
Then, having performed the extensive and peaceful fire rituals according to the ritual manual, one should personally make offerings to the maṇḍala. Then, saying, "Everyone, make offerings to the Tathāgatas and the rest as much as you are able," one should have the disciples and others perform the offerings. Furthermore, those who have entered should be satisfied with the manner of the feast circle, including foods to be eaten, chewed, licked, and drinks such as wine.
Having offered perfect worship by means of the white [substances] and so forth, along with the cultivation of bodhicitta, and without sleeping together with them, the master should issue the command: "You must not speak of this entry to anyone." Then the master should accept the fee, and the disciple should offer it with devotion.
As it is said:
"Offer a lovely jewel, a wife,
One's own body, and a field—
Whatever will please the guru, offer it.
In brief, it should be done thus:
If the guru is pleased, accomplishments are attained;
There is no other way, so the Sage has taught.
The master is the unsurpassed creator;
He is the worship of Vajrasattva.
What merit is there that has not been made by him?
Even without performing austerities, it is perfect."
Having thus established the disciples, the bali offering to the directional guardians is cast outside. Having performed the offerings and so forth, and having entered, one prostrates to the maṇḍala. Having presented the water for the feet and so forth to the Lord of the Wheel, one dedicates the virtue to all, circumambulates the maṇḍala three times, prostrates to the Blessed One, and sits at the eastern gate. One recites the hundred-syllable mantra three times:
"Whatever faults I have committed
In this virtuous practice through my delusion,
Since you are the refuge for all embodied beings,
I pray that you, the Protector, forgive them all.
Lacking power, O Lord,
Not finding [the right materials], or being incomplete—
Whatever was done here,
I pray that you, the Protector, forgive it all."
Having thus requested forgiveness, one says:
"Oṃ! You have accomplished the welfare of all sentient beings.
Please bestow the appropriate accomplishments.
Even after you have departed for the realm of the Buddhas..."
"Please come forth once again!" With "OṂ ĀḤ HŪṂ VAJRA MUḤ," the wisdom maṇḍala is requested to depart. Then, having dissolved the emanated maṇḍala into oneself, one recites: "OṂ AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYUTPANNATVĀT OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ OṂ ĀḤ HŪṂ MUḤ." While reciting this, one should visualize all phenomena as unborn, ring the bell, and with the vajra held in the hand, erase the lines starting from the eastern gate along the path of the Brahma-line to the location of the central deity. One should sprinkle a little colored powder on one's head and then erase the lotus and other features. Next, the gates and corners should be dismantled with the tip of the vajra held in the hand.
Reciting "OṂ VAJRA KĪLĀYA UTTĪLĀYA SARVA KĪLAṂ VAJRA DHĀRĀYĀ JÑĀPAYATI HŪṂ HŪṂ HŪṂ HŪṂ PHAṬ HOḤ," or using the HŪṂ mantra, the ritual daggers (kīla) are extracted. They are then washed with water over which the mantra "OṂ RURU SPURU JVALA TIṢṬHA SIDDHALOCANI SARVĀRTHASĀDHANE SVĀHĀ" has been recited one hundred and eight times. The deities of the daggers are requested to depart, and the holes are filled.
For those seeking the pacification of illness and so forth, a small amount of colored powder should be given. A yoginī, holding a victory vase or another pure vase adorned with cloth, should carry it. The ācārya or a disciple, mounted on a palanquin, should proceed with the sound of bells, musical instruments, parasols, victory banners, and flags.
Endowed with offerings, one should carry [the colored powders] to a great river or deep water. Sitting on the bank, smear it with cow dung and then with white fragrant paste. Having constructed a maṇḍala, worship Vajrasattva at the center of the lotus and the nāgas on the petals as before. Having offered a milk-porridge torma with the nāga-torma mantra, worship them. Entrust the colored powders to the nāgas and cast them into the water. One should visualize that the nāgas also carry them into the subterranean realm with great reverence. Furthermore, fill the vase that carried the colored powders with water and place it exactly as it was. Then, for the sake of pacification, sprinkle water upon the maṇḍala and the rest of the house. In the maṇḍala house smeared with cow dung, satisfy the young maidens with a feast of milk porridge. Then the ācārya, having gathered the necessary requisites, should use them himself; not even a small portion should be given to the disciples and others. "The filling of the pit, the consecration, the homa, and whatever wealth belongs to the maṇḍala—all of these belong to the ācārya alone," so the Supreme Vajradhara has taught. As for the statues and so forth consecrated by the patron, if they are suitable to be moved, one should carry them to their respective places with offerings such as the sound of music and worship them. The ācārya, the gate-keepers, the karmavajra-holders, the yoginīs, and the artisans should be satisfied with cotton cloths and betel nut, and so forth, as is appropriate for each.
One should also provide a feast for the saṅgha and a gaṇacakra for the yogins. One should also satisfy the lowly and the protectorless; this is the ritual for the conclusion of the maṇḍala. Thus, this is the ritual for drawing the maṇḍala. Since this ritual of drawing is also fruitful through the ritual of mental accomplishment alone, the mental ritual alone is supreme. Therefore, everything from the seizing of the site in the form of the lord of the maṇḍala, and so forth, to the consecration of images and so forth, the conferring of empowerment upon the disciples, the request to depart, and the concluding peaceful homa, should all be performed mentally. At that time, for those who are unable to perform or cannot find all of these as they are linked in some cases, one should meditate. At that time, even when the physical objects are present, meditative concentration alone is primary. However, for the sake of some who wish to increase merit through mundane views, faith in generosity, and so forth, the ritual of external offerings is desired. The former masters have stated that when there are no causes and one is devoid of the necessary assembly, all rituals should be accomplished through meditation alone. Therefore, even a beginner, with a stable mind, should perform the previous consecrations, the presentation of the fortune, and the conferring of empowerment within a maṇḍala emanated mentally. Thus, it is said in the Buddhakapāla Tantra: "In the center of the wisdom lotus, within a maṇḍala of ten million leagues, in the center of that maṇḍala..."
"The wise should confer empowerment upon the disciple," and as it is said elsewhere: "In some cases, the mind alone is intended to perform the maṇḍala of the Victorious One." This concludes the ritual of the mental maṇḍala. This concludes the Empowerment Treatise composed by the great master Abhayākaragupta. It was translated by that very paṇḍita and the learned monk Sherab Pal.