Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive liturgical framework for the empowerment associated with the Glorious Ocean of Ḍākinīs. It functions as a technical manual for the guru, detailing the precise sequence of physical and mental preparations required to initiate a disciple. The text begins with the purification of the ritual site and the performance of both wrathful and peaceful homas to remove obstructions. It then moves through the construction of the maṇḍala, the invocation of deities, and the administration of specific empowerments involving sensory offerings and the transmission of the Dharma. The ritual commits the practitioner to a strict ethical and spiritual discipline, emphasizing the necessity of meditative equipoise, the observance of samaya vows, and absolute devotion to the guru. By integrating visualization, mantra recitation, and symbolic actions—such as the application of eye-salve to signify the removal of spiritual cataracts—the text aims to transform the disciple's perception of reality into a reflection of the luminous, empty nature of phenomena.
Provenance
About this text
A ritual for the empowerment of the Glorious Ocean of Ḍākinīs, this work belongs to the tradition of the Śaṃvara and Related Tantras. It is attributed to the Indian author Jayasena. The text entered the Tibetan language through the work of translators Jayasena and dpal ye shes rdo rje, and it is preserved in the Tengyur, volume ཟ, where it extends over 58 pages. Written in classical Tibetan, the work enacts a liturgical process centered on the empowerment of the practitioner. It begins with homages to the Ocean of Ḍākinīs and provides instructions for the guru to lead beings toward supreme bliss and perfect awakening through the ritual taught in the Śrī Saṃvara-cakra. The practitioner is directed to make supplications to the guru, who must be well-versed in the treatises of the Tathāgatas and the rituals of mantra and tantra. A scholar or serious reader consults this text today to examine the specific technical requirements of the empowerment process, including the mental stages the guru must undertake and the necessary qualifications of the spiritual guide within this tantric framework.
Cite thisAnuvāda, “An Empowerment Ritual from the Glorious Ocean of Ḍakas Tantra” (Toh 1521), machine draft, 2026.https://naxiai.com/tibetan/works/toh1521
Summary & commentary
Significance
The work is significant for its detailed preservation of tantric ritual technology, specifically the intersection of site purification, deity yoga, and the guru-disciple relationship. For the modern reader, it illustrates the complex symbolic systems used in Indo-Tibetan Buddhism to facilitate a shift in consciousness from ordinary perception to a state of non-dual awareness.
Structure
Passages
Section
Description
1-14
Preliminary Preparations
Includes homage to the deities, supplications to the guru, site selection, purification of the earth, and the performance of wrathful and peaceful homas.
20-39
Maṇḍala Construction and Invocation
Details the physical and mental preparation of the practitioner, the drawing of the maṇḍala, and the invitation of the deities through mantras and offerings.
45-67
Empowerment and Instruction
Describes the visualization of deities, the transmission of the Dharma regarding the nature of space and emptiness, and the symbolic act of opening the disciple's spiritual vision.
68-74
Vows and Conclusion
Outlines the duties of the disciple, the consequences of breaking samaya, the final proclamation of the disciple's status, and the ritual departure of the deities.
Themes
Ritual Purity and Obstacle Removal (5-12)
The Nature of Reality as Reflection and Emptiness (52, 58, 66)
Guru Devotion and Samaya (2, 70)
Deity Yoga and Visualization (9, 10, 45)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Empowerment Ritual from the Glorious Ocean of Ḍakas Tantra·
The Ritual for the Empowerment of the Glorious Ocean of Ḍākinīs
Homage to the Blessed One, the Glorious Ocean of Ḍākinīs!
Pure from the beginning, stainless,
Free from conceptual elaboration and inexpressible,
Pervading all and manifesting in diverse forms—
Homage to the Ocean of Ḍākinīs!
To the assembly of gurus, whose essence is inseparable from that very reality,
Who assume the manner of those in saṃsāra
To act for the benefit of their own disciples—
To them I pay homage.
Since one cannot desire to achieve the great system of the Vajrayāna
Without entering one’s respective maṇḍala,
I shall write down the faultless stages of empowerment
For the glorious Ocean of Ḍākinīs, according to the oral instructions of the gurus.
Regarding those rituals not fully explained in one’s own tantras,
The learned also maintain that they should be completed
By drawing from other supreme tantras.
In this regard, the disciple should be pure and endowed with diligence,
Having abandoned desire, hatred, delusion, and the like,
Not disparaging the knowledge of others, and possessing all virtuous qualities.
As for the characteristics of the ācārya:
He is one who acts for the benefit of all sentient beings,
Possesses the power of fearlessness,
And knows the application of mantras and tantras.
He is skilled in the arts, crafts, and so forth,
And is harmonious in all his speech.
He is as affectionate as a father to an only son,
And always delights in generosity and the like.
He is devoted to the supreme concentration of meditative absorption,
Acts exactly as he speaks,
Is non-violent and truthful in speech,
Is compassionate toward all sentient beings,
And has reached the culmination of entering the path.
Equal in omniscient qualities, having reached the far shore of all treatises, the father and mother of the protectorless, the one who employs the mudrās and signs. Furthermore, one should diligently please the guru—who has heard many treatises of the Tathāgatas, knows the rituals of mantra and tantra, possesses patience, knows the characteristics of all things, and has received empowerment into the maṇḍala of the glorious Ḍākarṇava—by means of maṇḍalas and so forth, until he is satisfied. Then the guru asks, "Son, what do you desire?" and the disciple should express his own intention. Then the disciple, having made extensive offerings to the guru with clouds of offerings, should prostrate with the mantra: oṃ sarvatathāgatakāyavākcittapraṇāmena vajrabandhanaṃ karomi, or with: oṃ śrīvajra he heruka hūṃ hūṃ phaṭ ḍākinījālasaṃvara svāhā. Then one should request: "O Peaceful One of all Tathāgatas, abode of all Tathāgatas, supreme selflessness of all phenomena, please explain the sublime maṇḍala! Perfectly complete in all characteristics, perfectly abandoned of all non-characteristics, supreme body of Samantabhadra, please explain the sublime maṇḍala! Arisen from the supreme dharma of peace, purifying the conduct of wisdom, supreme speech of Samantabhadra, please explain the sublime maṇḍala! Great mind of all sentient beings, likewise pure and stainless, supreme mind of Samantabhadra, please explain the heart of the maṇḍala!"
With this praise, one should make supplications to the guru three times. Then, the guru who has been supplicated should mentally proceed through the following stages: "By means of the ritual taught in the Śrī Saṃvara-cakra, I shall diligently lead all beings so that they may attain supreme bliss. Through this, they will certainly be granted unsurpassed, perfect awakening." Having thus generated the bodhicitta, one should say this to the disciples:
"Those submerged in the ocean of saṃsāra are defiled by the mud of the afflictions. For those whose minds are unable to cross over and who are beset by a multitude of intense sufferings—will you be joyful to enter the unsurpassed maṇḍala, in order to liberate the hearers and others, and to enable the heroic bodhisattvas, the sons of the Victors, to abandon the stains of the twelve cakras and attain great bliss?" This is asked three times.
Following the verse, the disciples should say three times, "I am joyful," with the intention of leading all beings. Then, the guru should ask three times, "Have all your necessary requirements been gathered?" The disciples should then reply, "They are not quite complete." These are the rituals for making the supplication.
Then, the guru who has been supplicated should settle the mind in meditative equipoise and thoroughly master the ritual of the Ocean of Ḍākinīs maṇḍala as explained below. Having ensured the disciple is also well-settled in equipoise, the guru—having previously performed the yoga of the glorious Ocean of Ḍākinīs—visualizes the syllables of Heruka at the disciple’s crown, throat, and heart in succession. Recalling the meaning of: "He is emptiness, the absence of causes and so forth; Ru is freedom from the collection [of phenomena]; Ka is not abiding anywhere," the guru renders the disciple devoid of intrinsic nature. Then, generating the disciple as the glorious Ocean of Ḍākinīs through the three rituals, the guru should perform the empowerment by means of the twenty-four Ḍākinīs, such as Ḍākinī, who are emanated from his own heart, and bathe the disciple with nectar. In that regard, one should perform the blessing of the body, speech, and mind, and carry out the ritual in this very manner. These are the procedures for fully accepting the disciple.
Next, one should begin the approach practice: "Who is able to perfectly demonstrate the mantra, the yoga family, and the maṇḍala of the Ocean of Ḍākinīs yogin? If one examines the maṇḍala through the yoga of one’s own deity, it is accomplished. The yoga of one’s own deity consists of properly meditating on the stages of the visualization as explained; one should recite one hundred thousand of the Lord’s [mantra], half of that for the Consort, and ten thousand for the retinue, reciting the king of secret mantras without impairment. These are the rituals for the preliminary approach. Regarding the drawing of the maṇḍala, the appropriate directions for the site are explained here."
One should avoid the seven directions, beginning from the east, including the locations of gods, groves, villages, cities, and marketplaces, extending as far as the north and so forth. If the maṇḍala is drawn in the eastern direction, even those who are patient will become impatient. If the maṇḍala is drawn in the southern direction, death, various harms, and afflictions will arise; the disciple will die, for this scriptural and logical statement is not otherwise. In the western direction, the ācārya will die; in the northern direction, likewise in the southeastern quarter, heavy rain will fall; and in the southwestern corner, a great famine will occur. By drawing it in the western direction, wind and rain will arise; even at the base of a caitya, death will occur. Water blessed by nāgas, the shade of trees, and dense roots—therefore, the supreme, empowered one should know the sequence of the colors of the ground of that location. There are four: the brahmin, the kṣatriya, the vaiśya, and the śūdra. The brahmin is known to be white; yellow is held to be the royal (kṣatriya) family; the vaiśya should be known as red; and black is renowned as the śūdra family. On the white portion of the ground, the seat, the water-pot, the staff, and the rosary will always bring about the accomplishment of knowledge and intelligence. It should be of the proper proportions, glossy, and free from the defects of being too high or too low, sloping toward the east and north, and delightful.
One should purify the site of the earth. Having dug to a depth of about two cubits, one must remove any skulls, roots, bones, hair, husks, stones, pebbles, ash, charcoal, or insects. If there are living creatures, a great wind will arise; if there are bones, pain will arise; if there are pebbles, one will become mute; if there are husks or charcoal, there will be fever; and if there are hair, roots, wood, and so forth, minor harms will occur. Therefore, those who desire auspiciousness should diligently purify the site of the earth.
The maṇḍala is held to be eight cubits in size. For kings, it is eight cubits; for those born of the borderlands, half of that; for the principal [deities], half of that is taught; for merchants, twelve cubits; and for practitioners, six cubits. This sequence of the maṇḍala has been taught; one should draw it according to one's own ability, in accordance with the meaning of the scriptures as they have been spoken.
In that regard, first, in the desired site of the earth, the wise ācārya, having preceded the practice with the yoga of his own deity, should expel the hosts of vighnas with the root mantra. Then, having dug the ground to the depth of the knees for the extent of the maṇḍala to be made, and having removed all defects such as bones and so forth, one should fill it with that very earth and stamp it firm. In the center of that, one should make a pit one span in depth and width, fill it with water, and while reciting the root mantra, walk one hundred paces toward the east. Upon returning, if the water has not diminished, it will be auspicious.
Then, having constructed a wrathful hearth in the center of that, one should perform a wrathful homa using bone powder, poison, blood, kṛtavedhana seeds, and so forth. Then, having again constructed a peaceful hearth in that very same place, one should perform a peaceful homa for the sake of the local deity of the earth.
Next, that portion of the ground where the maṇḍala is to be made should be leveled and smoothed with other earth. Then, on the outside of that, one should construct a square maṇḍala house, adorned with four doors, four archways, and so on. There, one should arrange cast metal images, thangkas, volumes of scripture, canopies, flower garlands, fragrant scents, incense, lamps, firewood, and flowers such as jāti, campaka, puṇḍarīka, kesara, nāgakesara, utpala, mallika, kunda, pāṭala, padma, utpala, karṇikāra, and others, spread them out as a carpet, and decorate it with various kinds of cloth.
Outside, the victory banners and streamers are beautified by plantain trunks. The conch shells, copper trumpets, and musical instruments are adorned with various cymbals. After anointing and so forth, one should decorate it with all of these. Then, having performed the supplication to the earth and so on, one should again precede the practice with the yoga of one’s own deity and perform a sprinkling purification with fragrant water while reciting the mantra of Amṛtakuṇḍalī or the mantra of Khaṇḍarohā. Then, having thoroughly anointed it with sandalwood, one should touch the ground with the right hand and recite the syllable HŪṂ one hundred times.
Likewise, the hundred-syllable mantra is recited seven times. Then, on the thirteenth day, when the mind of meditation has become stable, and having previously completed the approach and accomplishment, the knower of mantras receives the permission. The twelve wheels appear clearly in the sky as if they were actually present. Once their reflected images have appeared, one should subsequently construct the maṇḍala. The wise disciple, endowed with good qualities and likewise possessing all the necessary materials, should first prepare the ground. In the center of that prepared site, the practitioner touches the earth and invokes the goddess who dwells there, the one possessing the limbs of desire. He should then offer a prayer to the entire earth.
Possessing the wealth of the ocean of ḍākinīs, the wise one places the syllable HŪṂ three times upon a moon disc in his right hand, from which excellent rays of light radiate and swirl. With the tips of his fingers, he strikes the earth three times. By the sound of those strikes and likewise by the light of the HŪṂs, the peaceful goddess is summoned. She is yellow in color, dressed in white, holding a vase and the gesture of fearlessness, and adorned with all ornaments. Visualizing her with one face and two arms seated before you, and having offered the water for the feet and other offerings, recite these two verses:
"O Goddess, you are the witness to the specific modes of conduct of all the Buddhas, the Protectors, regarding the grounds and the perfections. Just as the Lion of the Śākyas, the Protector, conquered the hosts of Māra, so shall I conquer the Māras and draw the maṇḍala."
Thus, one should recite this three times. Then, having made individual offerings, with a mind of manifest joy, the goddess—her lotus face fully blossoming and half her body emerging—looks upon [the site] with meditative equipoise. Having said, "I shall do so," one should visualize her dissolving into that [site]. Having extended the vajra-binding gesture, one should strike the ground with it, reciting: "Oṃ vajribhava hūṃ." Furthermore, one should recite: "Oṃ vajra dṛḍha tiṣṭha." That ground which has been thus blessed is the suitable ground. This is the ritual for requesting the earth.
Then, afterwards, the ācārya, adorned with the ornaments of the mudrā, wearing the uṣṇīṣa and white robes, and having applied the three drops of sandalwood and so forth, holding the vajra and bell, should—along with the well-trained disciples—perform the yoga of the Ḍākinī Ocean. The disciples also, in the form of heroes and in the form of Khaṇḍarohā, should be emanated as the supreme companions of accomplishment. Having performed the ritual of offering once more, the wise one should clear away the vighnas. Regarding that, the sequence of the ācārya should be known: from the syllable Aḥ at the two feet, one should visualize a crossed vajra with the light of a turbulent garland of flames. Looking from the two eyes with the syllable Maṭa, there are the sun and moon. With the right hand, the right eye is the sun, likewise emitting vajra rays of light. The right eye is the syllable Hūṃ, the fire of the kalpa; with diligence in brandishing the vajra, the mass of light rays from the movement of the feet is like the sparks of vajra fire.
Having observed the malicious ones fleeing, from the stainless moon of the left, light rays arising from the syllable OṂ, possessing a mass of nectar, cause one’s own retinue to drink and bring about great satisfaction. Beginning from the direction of Ishāna, with the playful display of the Vajragarva, the principal [deity] together with the disciples should circumambulate, treading with vajra steps. One should make the earth of the nature of vajra, reaching to the edge of the golden foundation. Ringing the bell with the left hand and brandishing the vajra with the right, while uttering the syllable HŪṂ and gazing with the vajra look, the wise should thoroughly expel those who are hostile and dwell upon that ground. This extensive [rite] is taught by the Buddha to be like a mantra: "Depart, whoever you may be! Gods, asuras, yakṣas, rākṣasas, pretas, piśācas, apasmāras, bhūtas, ḍākinīs, grāhas, old men, old women, and their following attendants; garuḍas, kinnaras, and men who have accomplished mantras—whatever beings are here, for the sake of the disciple named so-and-so attaining perfect awakening, and as a cause for sentient beings to attain unsurpassed wisdom, I shall construct the maṇḍala of the glorious Heruka Ḍākinī Ocean, as described in the twelve wheels. Having heard this command of the glorious Ḍākinī Ocean, depart quickly!"
If anyone should not depart, I, the glorious Heruka, shall utter the blazing hūṃ of the vajra; with a face of intense wrath and blazing all over, I shall split their heads into a hundred pieces with the vajra of great wisdom. Having spoken thus, the mantrin should circumambulate to the right three times. One should visualize that all obstructors (vighna) flee. Then, with five steps, one proceeds as before for the five places. Furthermore, the extensive version should be understood through the sixty-four postures and so forth. This is the ritual for expelling obstructors.
Then, one should strike with ritual daggers (kīla). Meditating on oneself as the blazing fire of Vajra Hūṃkāra, one utters hūṃ. From the heart, one emanates immeasurable Herukas with one face and two arms, holding a vajra and a skull-cup. Having performed the blessing of the body, speech, and mind, one recites oṃ sumbhani and so forth, summoning all the lords of obstructors and placing them in the four corners of the fire and other directions.
One then takes four ritual daggers made of acacia wood, which are the essence of Ākāśagarbha, Padmanarteśvara, Vairocana, and Vajrasattva. Reciting oṃ vajra kīli kīlaya hūṃ one hundred and eight times, one strikes the lords of obstructors from the crown of the head down to the feet with the daggers, starting from the fire corner and proceeding in order, while reciting oṃ gha gha and so forth. Above those daggers, one meditates on a sun disk arising from the syllable a, and visualizes that all obstructors are reduced to ashes by its light rays. Then, one withdraws the Herukas into the heart.
Furthermore, for the purpose of expelling obstructing spirits (vighna), one should meditate on emptiness (śūnyatā). Then, having emanated Hayagrīva outside the celestial mansion (vimāna), one should visualize those [spirits] as being completely transformed into various weapons and a vajra. Then, one should gaze everywhere with the vajra-vision and recite "HŪṂ" one hundred times. This is the ritual for purifying the site.
Next, regarding the seizing of the site: one should sit in the center of the ground according to the sequence of the well-trained [practitioner]. Having meditated, as it appears in the Abhisamaya, up to the culmination of the drops (bindu) and the subtle [yoga], four [deities] in the four directions, maintaining the divine pride (ahaṃkāra) of Khaṇḍaroha, should make the supplication beginning with: "All Tathāgatas, peaceful ones..." and so forth. Then, possessing firm divine pride, one should generate a joyful mind, reciting:
"Today my birth has borne fruit;
My life is fruitful.
I am without doubt equal
To all the deities of the samaya.
Today I am the supreme sun;
Today I am the unsurpassed sacrifice.
Through the compassion of the Buddhas,
I know I have received their command."
Then, with a mind of great joy, one should perform offerings with the lute-bearing goddesses (vīṇā) and others emanated from the heart, as well as Gaurī and the rest. Ringing the vajra and bell, one should offer praise:
"Glorious Heruka, great wisdom,
Great yogin, great sage,
Great protector, great agent,
Great chariot of the Great Vehicle,
Great speaker, great insight,
Great hero, great purpose,
Great holder, great pride."
Great King, great offering, great becoming, great bliss, great play, great abode, great weapon, great wrath, great laughter, great asceticism, great hatred, great desire, great delusion, great power, great husk, great sound, great pride, great strength, possessing the attire of the three bodies and the three paths, supreme over the three wheels and the three realms, having abandoned the three stains and possessing the three virtues, the three eyes, the lord of the thirty-three, the subduer of becoming, the supreme of the peak of existence, endowed with becoming yet transcended from becoming, the non-substantiality of becoming, the appearance of becoming, the pinnacle of becoming, the chief of becoming, the great yoga through yogic conduct, striving in the yoga of the yoginīs, the knower of union, the yogin who has emerged, the yogin who utterly conquers yoga, the vajra glory, the lord of the joyful, adorned with a vajra garland, the body meeting the vajra khaṭvāṅga, the great vajra hand of the vajra, the firm great vajra dance, the great sound of the vajra song, abiding in the samādhi of the vajra lotus, delighting in the joy of the vajra seat, having attained the desired bliss, the protector of the beings of light—with body, speech, and mind, in every way, I bow to you with devotion. Homage to the ḍākinī net! Homage to the maṇḍala of the ḍākinīs! Homage to the wisdom of emptiness! Homage to the mind of emptiness! Thus it is said: "Emao! Dharma! Emao! Dharma! Emao! The meaning of Dharma has arisen!"
I prostrate and bow to the Vajra King, the meaning of the Dharma, which is selflessness. Your body, speech, and mind are utterly pure, abiding in the equality of space. Unchanging and without appearance, I prostrate and bow to the Vajra Body. The foremost mind of the Tathāgatas, abiding on the path of the three times, the source of the expanse of great opportunity—I prostrate and bow to Space. The Body of Space has arisen in purity; the Speech of Space is thoroughly engaged; the Mind of Space is the supreme Dharma. I prostrate and bow to the state of conduct. Vajrasattva, the Great Vehicle, who purifies the conduct of space, the supreme offering of Samantabhadra—the Victorious One has taught this supreme offering. Great desire, hatred, and delusion are taught as the Vajra Vehicle; the supreme equality with the element of space—the Victorious One has taught this supreme offering. The supreme deliverance of the path to liberation, abiding on the supreme path of the three vehicles, the Buddha of the Fortunate Aeon, the Lord of the Earth, the supreme among men, the meaningful offering—I prostrate to the Vajra Vehicle. Thus, one should offer praise and then dissolve [the visualization] into oneself. Clearly visualizing the previous maṇḍala of space, one should mentally lift one’s own maṇḍala into the sky and merge it with that. Then, maintaining the divine pride of being the principal deity, one should proceed.
Rising, one should consecrate the feet and eyes as before and, in a manner of playful union with the consort, gaze in all directions. One should consecrate the ground down to the golden foundation as a vajra ground and, uttering "HŪṂ," circumambulate as before. Then, sitting in the center of that, one should visualize the right eye as a sun arising from the syllable A, with the eyeball as a HŪṂ. From that, a great turbulent mass of fire emerges, and one should visualize a fire fence as large as desired. Within that, blue HŪṂs swirl; light radiates from the HŪṂ in the eye, and through its transformation, there is the fence of Vajra Hatred. Likewise, from the radiation of red ĀḤ, there is the fence of Lotus Desire. Likewise, from the radiation of white OṂ, there is the fence of Wheel Delusion. Then, visualizing the right eye as a sun and the left as a moon, and the syllable OṂ at the tip of the nose, one looks into the sky with the right eye and should likewise create three fences outside of that. Above, one should create a canopy of the nature of weapons. Then, above that, one should visualize the wrathful Hayagrīva, with the color of lightning and the fire at the end of an aeon, with his tongue curled back, a great and fierce deity; one should meditate on him as destroying any remaining obstructors. Then, one should lie down right there in the center of the ground. This is the ritual for seizing the site.
Then, on the fourteenth day, having seized it, one should later purify its nature. In the portion of the ground of the ocean of wisdom, one should perform the preparatory rite for the disciples and so forth. Regarding that, first of all, one who understands the purpose of performing the task well, having made a square and purified it, the maṇḍala should be twice as long as the ritual area.
Then, one should use white thread. The practitioner and their companions should sow rice mixed with white sandalwood and then remove it. Two lines should also be struck: on both sides of the Brahma-line, thirty-two lines should be struck. By striking again through the center of those, there are sixty-four lines. In the center of those, one should strike them so they are equal. In brief, for the four wheels, there are two hundred and fifty-six [lines]. From the sixteen sections on all sides, one should draw the patterns with colored pigments. The remainder, in the measure of the doors, should be used for the central lotus and so forth. However, that central lotus should be twelve finger-widths [in size]. For the three wheels, each of the four should be divided into three sections. Each section should be made two cubits by the wise. Furthermore, since the subtle lines would not be understood even if described here, they should be learned from the manual of practical application. Then, at the time of evening, having preceded with the yoga of Ḍākinīsaṃudra, one should sprinkle the maṇḍala with fragrant scents mixed with amṛta and recite the three syllables. Then, at the locations of all the deities, one should make drops with fragrant scents mixed with amṛta. Then, reciting their respective mantras, one should arrange heaps of flowers.
Then, at the location of the principal deity, the syllable RAṂ completely transforms into a sun maṇḍala. Upon that, a blue HŪṂ completely transforms into a blue five-pronged vajra. Visualize a HŪṂ upon a sun disk at its hub.
From that, twelve wheels are emanated. Having purified sentient beings and transformed them into that very form, all the primordially established buddhas are summoned and enter. Through their complete transformation, all the deities are generated simultaneously. The armor is also applied. Then, through the light rays of the seed syllable at the heart and the application of one’s own body, speech, and mind, the wisdom being (jñānasattva) should be summoned with: OṂ VAJRA MAṆḌALA HŪṂ JAḤ. One should cause them to enter with: OṂ VAJRA KĪLI KĪLA GUHYA MAṆḌALA HŪṂ. One should grant the blessing with: OṂ VAJRA CAKRA ADHIṢṬHA SIDDHYA HŪṂ.
Then, having recited the mantras of all the deities without exception, they should be blessed once more. Having conferred the empowerment and performed the sealing by the lord of the family, one should present the five offerings and so forth, including all the various outer offerings. Emanating the eight and sixteen goddesses, one should make offerings. Then, holding the vajra and bell, one should perform the praises in their entirety. Having purified the torma with the ritual for purifying it, which rests in an excellent lotus vessel containing alcohol and nectar, one should satisfy all the deities while reciting their mantras. That is the ritual for the special abiding of the deities.
Then, regarding the vase, which is free from all defects and endowed with all qualities, one should understand the specific distinctions of the tantra according to the sequence of the disciples.
Whether equal in number to the deities or however many are condensed, all should be smeared white. For the principal deity, Vijaya, there is a vajra and a curved knife upon a lotus and sun. For the remaining deities, there is a curved knife upon a lotus and a corpse. For the [Buddhas of the] Fortunate Eon, there is the mudrā of teaching the Dharma, resting upon a lotus and moon.
The five medicines—sahadevī, brihati, kaṇṭakārī, daṇḍotpala, and white vijayā; the five grains—barley, rice, sesame, masha, and wheat; the five precious gems—gold, silver, coral, lapis lazuli, and pearl; and the five nectars—excrement, urine, bodhicitta, blood, and "great flesh"—these and other such substances are placed inside. It is filled with fragrant water, adorned at the mouth with branches of the aśoka, bodhi, mango, nyagrodha, and udumbara trees, and completely wrapped in a pair of fine cloths. The Vijaya vase is placed on a kusha-grass seat in front of the principal deity. The remaining vases are arranged surrounding the maṇḍala.
From the non-apprehension of the Vijaya vase, a white BAṂ transforms completely into a precious vase. Inside it, a multicolored HRĪḤ transforms completely into a multicolored lotus. Upon the sun at its center, all the deities are generated through the three rituals.
Having dissolved the wisdom beings (jñānasattva) and entered into union, the water is transformed into the essence of water. Placing it in a conch shell containing fragrant flowers, pour a little water into it and recite the heart mantra (hṛdaya) of the principal deity one thousand and eight times. Recite the mantras of the deities one hundred and eight times as well, and place a vajra and a garland of flowers upon it. Then, perform the offerings, praises, and the tasting of the nectar (amṛta). For all the remaining vases, perform the generation through the three rituals starting from the first letter of their names, and so forth, as described above.
For the all-accomplishing vase, draw a curved knife (kartṛkā) upon a corpse, generate Khaṇḍarohā, and empower it by reciting her mantra one hundred and eight times. Having performed the offerings, praises, and tasting of the nectar, place it to the north of the eastern gate of the maṇḍala and say these words:
"As long as the maṇḍala is being constructed,
Until the ritual activities are complete,
O Blessed Lady, you must
Slay my malevolent enemies!"
Thus one should say. Then, at the eastern gate of the maṇḍala, a very extensive torma (bali) should be offered. In the northeastern direction of the maṇḍala, in the fire pit for enrichment, after the fire god (Agni) has been satisfied, invite the deities from the maṇḍala with flowers while reciting their respective mantras and satisfy them. Then, by reciting one's own mantra, enter the maṇḍala with flowers. The remaining details of the fire offering (homa) ritual should be understood from the extensive [text]. This concludes the incidental procedure for the consecration of the vases.
Now, for the disciples who possess faith and devotion:
Having properly undertaken the one-day vows (upoṣadha), and having washed the limbs with scented water, one should prepare a maṇḍala, prostrate, and with palms joined and holding flowers, place the right knee on the ground. Then the guru should speak as follows:
"Some enter this maṇḍala seeking the accomplishment of secret mantra; others, desiring merit; and others still, seeking the supreme worldly [attainment]. Those who seek the supreme worldly [attainment] should enter the maṇḍala with great faith and a wise mind, without desiring the fruits of this life. For those who desire this life, they should generate the aspiration for the sake of the next world, for the fruits of this world will then flourish."
Then the disciple, endowed with devotion, should speak to the guru as follows:
"You are the Teacher, the Great Hero; you are the union with Vajravārāhī. O Great Protector, I seek you! Grant me the stable way of great awakening; grant me the reality of the samaya; grant me also the bodhicitta. Grant me 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." Thus should it be said.
Then, the disciple is visualized as non-referential and generated in the form of the principal deity through the three rituals. Having blessed the body, speech, and mind, and having placed [the disciple] in front, one should speak as follows:
"Come here, child! I shall correctly explain to you the way of the mantra conduct, the ritual of the Mahāyāna. You are a vessel for the great way. The perfect Buddhas of the past, and..."
Likewise, those who have not yet come and those protectors of the present who remain for the benefit of beings—all of them, having known this excellent ritual of secret mantra, attained the signless state of omniscience as heroes at the foot of the Bodhi tree. Through that peerless application of secret mantra, the Protector Śākyasiṃha also conquered the extremely fierce and powerful hosts of Māra. Having realized what is in accordance with the world, he turned the wheel and passed into nirvāṇa. Therefore, in order to attain omniscience, my son, apply your intelligence to this! Abandoning conceptual thoughts, listen with a mind of excellent diligence. To those with an intellect that is entirely free from forgetfulness, Vajrasattva and the other Sugatas grant their blessings. Thus, one should generate enthusiasm.
Then, one should perform the confession of misdeeds and so forth. "Ācārya, please attend to me! I, who am called [name], from this time forth until I reach the heart of awakening, go for refuge to the unsurpassed, perfectly awakened Buddhas who abide in the three bodies. I go for refuge to the unsurpassed Dharma of great definitive emergence. I go for refuge to the unsurpassed assembly of irreversible Bodhisattvas." This should be recited three times. "Ācārya, please attend to me! I, who am called [name], from this time forth, as long as I have wandered in beginningless saṃsāra, whatever sinful actions I have committed..."
Whatever I have done, caused others to do, or rejoiced in others doing—all of these I confess individually in the presence of the buddhas and bodhisattvas. All you Tathāgatas of the ten directions, and all those who abide in the Vajra, Jewel, Lotus, and Action families, please attend to me! I, who am called [name], in the presence of all the Tathāgatas and those abiding in the Vajra, Jewel, Lotus, and Action families, and in the presence of all the heart mantras, mudrās, secret mantras, and vidyā deities, confess all my misdeeds through the unsurpassed confession, just as the Blessed Buddhas know them. I rejoice with rejoicing in all the merit that has reached equality with the entire, inexhaustible dharmadhātu. To all those in the world systems of the ten directions who are turning the wheel of Dharma, I offer this prayer: may they turn the unsurpassed wheel of the Mahāyāna Dharma. To all those who have turned the wheel of Dharma, I offer this prayer: may they not pass into parinirvāṇa as long as the realm of sentient beings remains.
"By these virtuous actions of mine, may I swiftly become a buddha in this world. For the benefit of wandering beings, I shall teach the Dharmas, and liberate sentient beings oppressed by manifold sufferings." Thus one should say. Then, having blessed the heart mantra, moisten it thoroughly with cow urine; placing the mudrā of Vajrasattva at the heart, the knower of mantras should apply it.
Having bestowed the blessing, and then afterwards, one should don the armor as before. Just as with the five types of offerings, once they have been individually honored, one should anoint their bodies with fragrant water consecrated by Khaṇḍarohā, and tie white flowers to the tips [of their hair]. Having given them tooth-sticks made of sweet wood such as udumbara, complete with leaves and measuring twelve finger-widths, they should be made to stand facing the east. Having given them water consecrated by Khaṇḍarohā for rinsing the mouth, one should understand the causes of accomplishment from the way the tooth-sticks fall. Then, having placed them in the previously described positions, one should offer them kuśa grass after properly honoring them with the three syllables in their palms. Then afterwards, having consecrated fragrant [water] with this mantra, one should give the water of the five nectars (amṛta) for the purpose of pacifying misdeeds by drinking it. The mantra for that is: OṂ HRĪḤ VIŚUDDHA DHARMAḤ SARVA PĀPĀNI CA SYA VIŚODHAYA VIKALPĀN APANAYA HŪṂ. This is to be recited three times. Furthermore, for the sake of protection, one should tie a thread with three knots consecrated by the three syllables and bind it to the left arm. Having performed the sixfold armor and likewise again the supreme protection at the three places, one should teach them the Dharma in this way: "In the world, the Omniscient Ones appear only once in a great while, like the udumbara flower; they may appear or they may not."
The way of practicing the secret mantra is even rarer than that. It is that which is able to accomplish the incomparable benefit of sentient beings without passing into nirvāṇa. Whatever sins have been committed over many tens of millions of eons, they will all be purified by merely seeing a maṇḍala such as this. What need is there to mention those who abide in the way of practicing the mantra of infinite renown? Those whose intellects are utterly unwavering regarding this supreme conduct have completely severed the stream of the lower realms and the origin of all suffering. You, great beings, have today obtained an incomparable find. Because all the Victorious Ones and their Sons, those great beings, have fully embraced you all within this teaching as they arise, you will tomorrow be born into the Mahāyāna. This supreme path, which brings forth the great Mahāyāna, is glorious. Since you are here with faith, you will become Tathāgatas. Self-arisen ones of great fortune, guides of the entire world, you have transcended existence and non-existence. Like space, you are stainless. Deep, beyond the reach of all logicians, untroubled, and free from all conceptual proliferation, you are not proliferated by proliferations. Free from agent, action, and so forth, you abide in the way of this supreme and primary wisdom that relies upon the two truths. Thus it should be said.
Then the disciples should speak as follows:
"Having bestowed the irreversible wheel initiation, O Protector, please explain to me the reality of the deities of the maṇḍala, the activities of the ācārya, the samayas of the Buddhas, and the unsurpassed secret vows. For the sake of benefiting sentient beings, may I always become an ācārya." This should be recited three times.
Then the ācārya should say:
"The great maṇḍala of the twelve wheels, the arising of the entire ocean of ḍākinīs, was taught through the grace of glorious Heruka."
After saying that, he should say:
"Whatever dreams you have obtained, speak of them in my presence." Having said this, he should send the disciples to a good place to sleep.
That disciple endowed with good qualities, having entered the site of the maṇḍala, should perform meditation and recitation. On the tongue, clearly upon a moon disc, from the syllable ĀḤ, Amitābha appears, embracing his own goddess with his own hand. Having visualized this, one should place a beautiful syllable ĀḤ at his heart. With this mantra of the practitioner, that tongue is well-consecrated: "Oṃ padma sarādhāte sūrya mā vaha hrīḥ."
Then, taking incense mixed with camphor and myrobalan, one should request the maṇḍala deities and the Buddhas to lend their attention:
"O perfect Buddhas of the ten directions, together with your sons, and the world [protectors], as well as the Vajra, Ratna, Padma, and Karma families..."
Through the heart mantra, mudrā, and the logic of the family, all the hosts of deities who abide in the dharmadhātu, please turn your attention toward me. I, who am called [name], shall draw the maṇḍala of the Supreme Hero of the Ocean of Ḍākinīs using whatever requisites I am able to provide. For the sake of compassion for the disciples and in order to make offerings to you as well, please regard me with affection and deign to remain close at hand. Having spoken thus and made excellent offerings, one should likewise place the entire maṇḍala without exception in the sky as before. Then, visualizing those deities of the maṇḍala as being like pure crystal, blazing with circles of light and adorned with white ornaments, well-situated within a multi-storied palace, possessing light equal to the rays of the moon and perfectly accompanied by goddesses—just like the peaceful Śrī Heruka—one should gaze well with the light of the HŪṂ at one’s own heart and summon them. Having caused them to enter one’s own body, when they are joined in union, through the application of churning and being churned, the heroes and so forth should likewise abide in one’s own body as before, and one should lie down upon the ground of the maṇḍala. Thus it is also said: "The principal [deity] together with the disciples, knowing the distinctions of the ocean of qualities, gazes at the wisdom maṇḍala and lies down near the ground of the maṇḍala." These are the rituals for the preliminary consecration. Following that, the ācārya...
Having been thoroughly exhorted by the gods, and having awakened from sleep, one should open the maṇḍala that was dissolved into oneself and visualize it in the sky. Then, having made offerings with songs, sounds, and so forth, as well as incense and the like, one should call the disciples and ask about their dreams. If they are bad, one should perform a homa and other rites.
Then, one should strike the wisdom lines. Using a thread spun by a young maiden, or likewise one purchased for the price of a hero, which is free of hair and other defects and is perfectly pure, one should properly twist together five threads of five colors, such as white and so forth, making the principal one the center. In thickness, it should be one-twentieth of the door measurement, minus one unit. Because it must not become knotted, it should be wound around wood or the like and placed in a vessel of gold or similar material, beautifully adorned with scents and flowers.
Having visualized the seed syllables of the five families and the three syllables interspersed with svāhā upon the individual threads, one should contemplate them in the manner of the wisdom beings. Likewise, they are the nature of all the Buddhas, the glorious Heruka, and his glorious goddesses. With the mind focused on the threads as being composed solely of the syllable HŪṂ, the wise one should contemplate the body, speech, and mind. Because they are the very form of all, the ritual is taught here for all. For the common purpose of equality, they should be made of the nature of the five wisdoms.
Having placed the yellow syllable JAḤ, representing the sun and moon, upon the eyes, one should recite: OṂ DĪPTADṚṢṬI KUŚI JAḤ. With the form of a hook, one should emit clouds of light rays and recite that same mantra once more. All of them, such as the glorious Heruka and the rest, [are thus invoked].
Gazing with the blazing look, while making offerings to the deities, the practitioner of the observances should exhort in this way: "May the thread of the wheel be thoroughly [prepared]. May it become the vajra-thread of mine." Having been drawn by the hooks of the gaze, and having received the permission of Śrī Heruka and the others, the practitioner should purify all the threads with their own hands using the thread.
OṂ ANYONYĀNUGATĀḤ SARVADHARMĀḤ | OṂ PARASPARĀNUPRAVIṢṬĀḤ SARVADHARMĀḤ | OṂ ATYANTĀNUPRAVIṢṬĀḤ SARVADHARMĀḤ.
Having recited this and manifested its meaning as it truly is, the practitioner, together with the assistants, should recite this mantra while twisting [the threads]. The mantra is: OṂ HRĪḤ HA HA HŪṂ HŪṂ PHAṬ. After twisting them, then in a vessel of gold or the like, having properly made offerings with flowers, incense, and so forth as before, and having looked at the two eyes as the sun and moon as before with the MAṬA syllables, one should firmly bind the vajra-fists and recite the mantra. The mantra is: OṂ VAJRA-SAMAYA-SŪTRĀṂ MĀTE KRAMA HŪṂ.
Having recited it one hundred and eight times, and one thousand times with the three syllables, then having thoroughly smeared the ground of the maṇḍala, and having beautifully adorned it with flowers, one should offer the vajra-water for the feet to those dwelling in the sky. Having made excellent offerings to the goddesses and having given the great torma, the wise one should strike the lines of the maṇḍala. Then, one should mentally recite the seven-syllable mantra. Having become Śrī Heruka oneself,
The assistant should be exhorted, having been made into the nature of Khaṇḍarohā. Having performed the direct and authentic consecration, and having raised and placed the vajra-fists, the thread should be held with the left hand. Having extended it into the hand of the assistant, the directions should be made equal. While reciting "Oṃ jaḥ jaḥ jaḥ," the assistant should then be exhorted. He too, having firmly grasped it with the left fist, should recite likewise. Leading the thread by walking behind, it should be drawn according to the proper sequence. First, the practitioner should stand at the western and southern gates, facing east and north, and hold it toward the center. Whatever the mantra practitioner does, the supreme assistant of the practitioner should likewise do, circling from the left while reciting this secret mantra: "Oṃ vajrasamayasūtraṃ mātikrama hūṃ." Likewise, facing east and extending it upon that ground, the two Brahma-lines should be properly and evenly extended with meditative concentration. When the mantra practitioner lays the lines, the Tathāgatas should be exhorted all at once by that sound, pervading the entire sky without exception, thinking: "The time has come for the benefit of sentient beings here." One should proceed there by circling; the master and the assistant, because of the primary role of the left-hand conduct, should perform all rituals with the left. Nevertheless, because it is difficult to understand otherwise, one should circle to the right. Standing in the corner of the wind and the lord of wealth (northeast),...
Facing the southeast, the mantra practitioner should draw the two corner lines according to the proper sequence. Then, remaining in the southeast, facing north, and likewise facing toward the center, one should strike the line toward the direction of Indra. Then, standing in the northwest direction, the mantra practitioner, facing south as before, should strike the line toward the direction of Varuṇa. Then, remaining in that very place, facing correctly toward the east, and having moved by way of circumambulation, the wise one should strike the line toward the direction of Kubera. Remaining in the southeast direction, facing west, one should likewise strike the line toward Yama. Thereupon, it becomes a square. Then, the wise one should offer worship and request the wisdom thread to depart. Then, having placed the blue and other colors in vessels of gold and so forth, and having filled them, one should begin the ritual. Upon the threads of the five colors, from the syllable HŪṂ, one should strike the maṇḍala. Having visualized the excellent universal wheel, one should meditate on its dissolution into that. One should visualize a sun maṇḍala; otherwise, by igniting it with the syllable OṂ, through the blessings of truth, one should cause the colored powders to blaze. By the truth that sentient beings are full of passion, by that truth, may the colored powders become brilliantly radiant. Through the power of the strength of the practice, may they be known as blazing. Then, one should also recite the three syllables one hundred and eight times.
OṂ VAJRA CITRA SAMAYA HŪṂ. Recite this one hundred and eight times. Having performed the perfect offerings, thereafter, the master, endowed with wealth, should take the unsurpassed insight and, with the sounds of his own bell, clear away any ill omens or the like. Then, in due order, at the time of spreading the pigments, the wisdom-thread should be raised into the sky while reciting the root mantra. Once the drawing is finished, lower it and dissolve it [into the maṇḍala]. In the center, place a white drop of pigment; in the eastern petal, another white one; in the left petal, a green one; likewise, a red one in the rear petal; and in the right petal, place a yellow one. Thus are the five drops. Touching with the left hand, one should recite this secret mantra: OṂ VAJRA RAṄGA SAMAYA OṂ ĀḤ HŪṂ. With the left fist, one should lower the lines starting from the northeast. Thereafter, the disciples staying within the maṇḍala, as is convenient, should apply the pigments—white, red, green, yellow, and likewise the supreme black. These are renowned as the outer and other pigments. According to the measurements of the divisions, the wise should draw the lines neither too thick nor too thin, and without being crooked or wavering. Thus it is also said: "By being too thick, disease occurs; by being too thin, wealth is exhausted; by being crooked, it is renowned to cause enmity; by being broken, death occurs." Furthermore, it is said: "By being too thick, there is stomach disease; by being too thin, one goes to ruin."
In such circumstances as these, the guru and the disciple [are affected]. For a maṇḍala of six cubits, the thickness is held to be the measure of a little finger. This is the common rule for all maṇḍalas: it is exactly one-twentieth of the door [measurement]. The distinctions for applying the colors should be known from the stages of the visualization manual (abhisamaya). However, the central symbols are the vajra and the curved knife (kartṛkā). For the skull-cups, there are skull-cups; for the remaining [deities], there are curved knives. At the time of drawing the maṇḍala of the Fortunate Aeon (Bhadrakalpa) with the mudrā of teaching the Dharma, if wind and so forth should arise, then—
For that reason, one should meditate on the ultimate bodhicitta. Alternatively, at the tip of a sword, having written the seed-syllable phaṭ produced from the fruit of the bse tree, and having placed it outside the mantra-awareness, with the majestic bearing of Mahābala or the wealth of the Ḍākinī Ocean, one should brandish that sword toward the wind and the clouds. While uttering phaṭ, once, with a wrathful body, one should manifest it in the manner of a weapon. Even a Buddha would be destroyed [by it]. When entering and exiting, one should offer a torma and then break [the ritual]. Then, the dust of the weapons that has fallen in improper places should be wiped away with cloth and so forth. Having recited the hundred-syllable mantra, starting from the northeast, one should sprinkle with fragrant water and perform the cleansing. Then, the remaining colors should be placed elsewhere, and the wisdom [beings] should be sent away. Then, [one should circumambulate] the entire maṇḍala.
With many kinds of incense, garlands of lamps, and other offerings, as well as various flower garlands, one should arrange them above the canopy. Then, having touched the center of the maṇḍala with the left hand, one should recite the secret mantra of the lord of the maṇḍala seven times. On that very evening, having first meditated on oneself as the deity, one should use all available means—such as songs and sounds performed by women skilled in dance—to make offerings to all the buddhas and their retinues residing in the buddha-fields throughout the reaches of space, as well as to the deities of the maṇḍala. One should then exhort and invite them in this way:
"Buddhas residing in all directions without exception, please turn your attention to me. I, the great vajra-holder [Name], shall examine the maṇḍala. Therefore, may all buddhas come and grant me the supreme accomplishment this very day."
Having spoken thus and prostrated, from the hūṃ of the wisdom-vajra at the heart, a mass of light in the form of a hook emanates. The Blessed One, the chief of heroes, who resides in an emanated form, is perfectly situated in union. Therefore, having exhorted and summoned him, one should cause him to enter the syllable hūṃ. Having visualized all the deities of the maṇḍala together with those residing in space, one should unify them in their respective places and meditate on them as being formed by the hūṃ. Having arranged the drawings and so forth, one should thus enter one's own maṇḍala. The sequence for arranging the maṇḍala should be understood from the Abhisamaya (Clear Realization).
Having arranged the assembly of deities of the maṇḍala, one should recite these mantras: OṂ VAJRA VEGĀKRAMA HŪṂ. Alternatively, one should recollect the three syllables. If one is unable to use colored powders, one should previously draw the maṇḍala on a cloth of equal size using pigments. If even that is not possible, one should meditate on the mantras in their respective locations. One must certainly draw the protector Heruka endowed with the four mudrās. Before the maṇḍala is fully completed, it becomes complete at that time. Having arranged the wheels of deities, one should properly worship all the members of the maṇḍala individually, manifesting them with incense and so forth. Having focused on the yoga of the principal deity, the practitioner should enter the maṇḍala while holding a flower garland well, reciting "HŪṂ" and looking with the wrathful gaze while ringing the bell; thus, one should circumambulate three times using the union of the right and left. Having taken the flower garland offered for the empowerment, the practitioner of the vow should bind it once again upon one's own head. Possessing the wrathful gaze, one should stand at the four gates, such as the west, and recite the three syllables. The four gates, such as the east, should be opened mentally through devotion. The mantra for opening the gates is: OṂ VAJRĀVARTAYA SAMAYA PRAVEŚAYA HŪṂ PHAṬ. Then, having placed a conch bowl containing the five nectars (amṛta) mixed with scented water in front of the glorious Heruka, the practitioner, together with the consort, should then proceed.
Likewise, having entered the maṇḍala and then received the permission, one should perfectly bless oneself. Having uttered one's own name, one should again prostrate with the crown of the head. By means of this ritual that follows below, one should correctly invoke the deities as they are:
"O you who have manifested the nature of all beings without exception, who have arisen as the nature of infinite existence, the essence of the vessel to whom all without exception bow—come here, the single essence of the entire earth without exception!"
Thus, the mantra-master should invoke them. The wise one should summon them correctly with the fourfold hūṃ secret mantra and also with the mantra of all the heroes: oṃ sumbhani sumbha hūṃ | oṃ gṛhṇa gṛhṇa | oṃ gṛhṇāpaya gṛhṇāpaya hūṃ | oṃ ānaya hoḥ bhagavān vajrarāja hūṃ phaṭ.
While the mantrin recites the secret mantra, those who have been summoned by the light rays emerging from the hūṃ within oneself arrive from the direction of space. With their faces beaming with laughter, they grant their respective accomplishments and pray for the supreme bliss of all sentient beings. Having arrived facing the maṇḍala, one should imagine them seated perfectly above. Having properly taken up the vajra and bell, one then offers the previously mentioned praise: "O Blessed One, you who have come with stability, remain close as a spiritual friend." Then, all those visualized should be dissolved into their respective forms. One should perform the sealing of the deity maṇḍala with the four mudrās, endowed with the excellence of all aspects.
With their respective colors and hand implements, in the form of the nirmāṇakāya, they are renowned as the mahāmudrā. The empowerment of that is the meditative absorption; possessing the nature of that object of meditation, by assuming the form of the mātṛkā, she is remembered as the samaya of insight. That which is the perfection of the seed of awakening, possessing the nature of the field and the causal agent, the suchness that is utterly pure to the limit, is called the dharmamudrā. She who causes all sentient beings without exception to attain perfect awakening, by means of the tip of the vajra and lotus, is renowned as the karmamudrā. Nevertheless, the goddesses are likewise; they are remembered as the samaya of joyful play. Through the mudrā of one's own effort in an instant, it likewise becomes the karmamudrā. Having been sealed by the four mudrās, and having been sealed in that successive manner, the heroines should bestow the empowerment upon the heroes, and the principal [deity] should bestow the empowerment upon the heroes. Through those well-settled in meditative concentration, striving to benefit sentient beings, having emanated, they should be made to enter into that very reality. Perceiving forms that are utterly inseparable from one another in every way, one should recite the secret mantra of the lord of the maṇḍala twenty-one times. Then, there is no doubt that the maṇḍala will be accomplished. Then, having placed the victorious vase in front by means of that very [mantra] of the recitation of the principal mantra, the wise one, having taken those remaining [vases] consecrated by mantra, [places them] outside the colored lines of the wheel.
In the four corners, as desired, one should place those possessing the signs. Then, having offered the water for the mouth and so forth, and having knelt on the right knee, one should make excellent offerings of incense and the like. Once again, with the vase that performs all activities, which has been consecrated with the three syllables, one should perform the sprinkling of purification into a single vessel. Then, with the three syllables, one should consecrate the samaya drinks and so forth, as well as the foods to be licked and sucked, and with this as well: OṂ SARVA VID PŪRA PŪRA SURA SURA AVARTĀYA HOḤ. To each of the heroes, one should offer a pair of garments for the vase. A pair of variegated, excellent garments should be offered to the principal deity. Then, according to one's ability, one should not use fewer than five. The mantrin should worship each of the deities with the five sensory offerings. Their mantras are as follows: OṂ PUṢPAṂ PRATĪCCHA SVĀHĀ. OṂ DHŪPAṂ PRATĪCCHA SVĀHĀ. OṂ DĪPAṂ PRATĪCCHA SVĀHĀ. OṂ GANDHAṂ PRATĪCCHA SVĀHĀ. OṂ BHAKTAṂ PRATĪCCHA SVĀHĀ. In the form inseparable from the deity, in the manner of the lute goddess and so forth, the wise one should worship as before while reciting this secret mantra: OṂ SARVA TATHĀGATA HĀSYA LĀSYĀ RATI KṚḌĀ SAUKHYA ANUTTARA PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ. If one has the means, one should worship with parasols, victory banners, streamers, and so forth, together with songs, music, dance, and the like, with laughter, charm, joy, and delight.
Whether by way of the distinctions of outer or secret offerings, the practitioner of ascetic discipline should make perfect offerings. As it is likewise said: "This is the supreme offering; it summons through the joy of the mind. Therefore, through the yoga of thorough conceptualization, one should also make offerings to oneself."
One should then offer this mantra to be explained hereafter three times and remain. Through the nature of all offerings, one should meditate on various types of offerings. The mantra is: OṂ ANUTTARA-PŪJA-MEGHA-SAMUDBHAVE SPARHIMAM GAGANA-KHAṂ HŪṂ PHAṬ SVĀHĀ.
Then, one should eliminate the faults of deficiency or omission. Having performed the recitation, concentration, and praise, one should request: "Just as it is, so may you know." Through the blessing of the dharmadhātu and by recollecting the samaya, for the sake of sentient beings through compassion, please grant all siddhis.
Emerging through that door, one should address with speech all the lords of the directions, such as Indra, who have come together with the Blessed One. The speech is as follows: "O lords of the directions who have come together with the Blessed One, and whoever else remains here with your retinues, in order to favor me, please accept these respective offerings of scent, flowers, and so forth, as well as the torma, according to your knowledge. For the sake of sentient beings and for the student, please act so that there are no obstacles, with a mind of loving-kindness."
Then, for those remaining there, it is as follows:
Offer the drinking water with three handfuls of water. Having taken the five sensory offerings, offer the torma endowed with the five nectars by reciting the three syllables and expressing that very reality. Having presented the offerings, then give the directional torma. Then, having bathed the limbs with fragrant scents and adorned them in various ways, first perform a peaceful homa in order to satisfy the deities.
Regarding the ritual for that: just as one takes a lowly consort, one should visualize her as the expanse of one’s own goddess. Abiding within her maṇḍala, one enters into union with the Lord. Having clearly visualized the wisdom deity at the heart in both [the practitioner and the consort], the hearth is likewise born from the syllable Ha. In the center of the blazing fire, the tongue is likewise born from the syllable Hūṃ. Having visualized this, one offers the melted butter or great clarified butter, endowed with the five nectars and so forth. The wise one should partake of the feast homa. In this hearth of the mutual wheel, one should burn until satisfied by bliss. If one cannot endure it in this way, then one desires the external homa. Having performed the ritual of the peaceful homa, one should then properly conclude it. However, through the secret ritual, one becomes proximate through harmony. Likewise, the deities depart by means of the external homa. Then, one should properly worship with both external and secret offerings. Then, in order to stabilize one’s own mind, the maṇḍala deities are [dismissed] individually.
Having visualized [the deities] as manifest before me, for the sake of compassion for the disciples, I imagine them all looking on with pleasure. Following that, the ācārya, together with his consort, is invited. Having properly received [the disciples] in a concise manner, first, the taking of refuge in the Three Jewels and so forth, and the thorough generation of bodhicitta are performed; then, one should enter the maṇḍala. The sequence for this should be understood as follows: by means of the concise ritual for the wise.
"I take refuge in the Three Jewels. I individually confess all misdeeds. I rejoice in the virtue of wandering beings. I mentally embrace the awakening of the Buddhas."
OṂ SARVA-YOGA-KĀYA-VĀK-CITTA-UTPĀDAYĀMI AŚEṢĀNĀVAŚEṢA-SATTVA-DHĀTU-HITA-SUKHOTTAMA-SIDDHI-MAHEŚVARĀYA RĀJA.
Taking a flower garland in hand, the wise one should join the palms of both hands and enter the maṇḍala while reciting this mantra: A KHAṂ VĪRA HŪṂ MA. OṂ VAJRA-ŚRĪ-HE-HE-RU-RUKAṂ HŪṂ HŪṂ PHAṬ. ḌĀKINI-JĀLA-SAMBARA.
The principal ācāryas, assuming the form of the Lord of Heroes (Vīreśvara), [enter]. Therefore, at the time of entry, the disciple should speak as follows: OṂ PRA-DṚŚYA BHAGAVĀN MAHĀ-MOKṢA-PURAṂ PARA-MASARVA-SIDDHI-SUKHAṂ RAMYAṂ PARA-MASUKHOTTAMA.
SIDDHYA JAḤ HŪṂ BAṂ HOḤ SIDDHYA DYĀ. Having entered the two [doors], they prostrate and circumambulate with playful joy. Having thus prostrated, thereafter, one should perform three circumambulations. Then, once again, one sits before [the maṇḍala].
This too should be recited by the mantra practitioner: "That which is well-known from other tantras, that very self, I shall recite together with [the deity]. Great passion, great bliss, great vajra, great wealth, great wisdom, great action—may Vajrasattva be perfectly accomplished." Thus it is said.
Having drunk the water of the five nectars, then, having visualized a red syllable ĀḤ upon a moon mandala at the heart, the practitioner, while reciting that, fills all the limbs and digits with light rays. Having entered the Lord of Heroes, the Hero perfectly bestows blessings. Likewise, having visualized Vajravārāhī as the consort being perfectly blessed, one should stabilize her with the hundred-syllable mantra, saying "Tiṣṭha Vajra."
Then, subsequently, with the rosary and both hands joined in prayer, the wise one should be initiated into the maṇḍala. This secret mantra should be recited: Oṃ paramasukhāya lalitavilāsana māmi bhagavān akhaṃ vīra hūṃ pratīccha kusumāñjaliṃ nāthā hoḥ. Having performed the binding of the rosary and so forth, and having prostrated to the glorious Heruka, all the empowerments such as the wisdom-knowledge empowerment and the prophecy should be received in brief, up to the culmination of the vajra conduct.
Following the sequence that will be explained, having acted together with the consort, and having received the permission to act, one should then meditate according to one's own desire. Having perfectly made offerings with vajra dances, the sensory offerings, and so forth—
With the songs of the three samayas,
And likewise with melodious sounds,
Having made the perfect offering, thereafter,
This unsurpassed song is for that [purpose]:
Because you are born from space,
Supreme, without beginning or end,
Samayasattva, Great Vajra,
May I today be accomplished as Vajrasattva.
Supreme among all great accomplishments,
Maheśvara, the supreme deity,
King of all Vajradharas,
May I be accomplished as the supreme, unchanging one.
Free from faults, eternal,
Passionate with all forms of desire,
Great desire, great joy—
O Bhagavan, grant me that very accomplishment.
Supreme among all that is utterly pure,
Primordially liberated Tathāgata,
Samantabhadra, the self of all—
May I be accomplished as a bodhisattva.
Supreme among all great accomplishments,
Possessing the mudrā of the supreme Maheśvara,
Greatly praised as the accomplished Vajra—
I prostrate to the Lord of Vajra-Arrogance.
Then, for the sake of admitting the disciples,
The wise one should request [permission] in this way:
"I, named so-and-so,
Through the glorious Heruka, the great ācārya,
And by all the Buddhas and bodhisattvas,
Through the rituals that have been taught,
By means of this perfect ritual,
I shall act for the benefit of sentient beings.
Therefore, please grant me your permission,
And may the Buddhas and bodhisattvas
Be gracious to me."
Then, they should grant the permission,
And I should contemplate it accordingly.
With these very verses,
One should proclaim the blessing of truth.
Pervading the minds of all sentient beings,
Dwelling in the hearts of all sentient beings,
You are the father of all sentient beings,
The supreme body of the supreme samayas.
You have accomplished, and will accomplish,
The Tathāgatas of the past and the future.
By this truth, O Protector,
Please fulfill my desires.
Through the blessing of this truth,
The wise should perform this offering.
Through the blessing of the dharmadhātu
And by recollecting the samaya,
Out of compassion for the sake of all sentient beings,
Please grant all accomplishments.
Thus it is said. Then, the disciple is fit for empowerment.
Likewise, together with one's own consort,
By means of the very mantra explained previously,
The glorious Heruka form
Should be perfectly blessed with the three syllables.
Adorned with all ornaments
And wearing variegated garments,
And thus wearing the uṣṇīṣa,
Having given the face veil and the netra-mantra,
And having given the excellent fee,
Having joined with one's own consort,
One should perform the prostrations.
First, at the eastern gate,
Having joined the palms,
Then, having fully extended them,
One should recite these with devotion:
Oṃ sarvatathāgatapūjopasthānāyātmānaṃ niryātayāmi sarvatathāgatādhiṣṭhitasvāmām.
Having recited this, one should bow down with the entire body.
One should mentally visualize the Bhagavān entering into one's heart.
Likewise, at the southern gate,
Having thus placed the palms joined at the heart, one should likewise speak these words for the secret empowerment: Oṃ sarvatathāgatapūjābhiṣekāyātmānaṃ niryātayāmi sarvatathāgataratnasambhavābhiṣiñca tiṣṭha svāhā. Having spoken thus, the wise one should prostrate with the forehead. One should then examine the conferral of the empowerment by means of the Vajra Ratnasambhava.
Then, at the western door, having likewise placed the palms joined at the crown of the head, one should speak these words: "I offer the dharma of supreme circumambulation." Oṃ sarvatathāgatapūjāpravartanāyātmānaṃ niryātayāmi sarvatathāgatāmitābhavapravartaya māṃ. While speaking thus, one should bow deeply with the face. One should examine the manifestation of its power through the nature of Amitābha.
Likewise, sitting at the northern door and placing the palms joined at the heart, one should speak this secret mantra, which is the basis of all accomplishments: Oṃ sarvatathāgatapūjākarmaṇe ātmānaṃ niryātayāmi sarvatathāgatāmoghasiddhiṃ kuru māṃ. Having spoken thus, the wise one should prostrate with the head. One should contemplate the mind of the secret offering of Amoghasiddhi.
Because he is immovable in essence, he is Akṣobhya; because he is the Blessed One, the Hero, and the Guide; and because he is the source of all jewels, he is Ratnasambhava. Then, the dharma is infinite.
Likewise, Amitābha is thus described. Because he bestows all accomplishments, he is renowned as Amoghasiddhi. Having understood all of these, yet summarizing them in this way, one should visualize being blessed by the supreme ḍākinīs and others. Holding a flower in the hand, one should prostrate to the guru. Standing facing the eastern gate, one should speak these words with devotion:
"Grant me the reality of the samaya. Grant me also the vows. Great Ācārya, please initiate me into the assembly of all the Vajra families. Grant me the great fortune of the empowerment of non-retrogression. Great Ācārya, grant me the supreme state of the awakening of the Buddhas who dwell in the three times. Great Protector, grant me the delightful body of a Buddha, perfectly endowed with the major and minor marks, the light of space, and so forth. Through the great and marvelous empowerment, may I always become an Ācārya, striving for the benefit of all sentient beings."
Facing that door, the Ācārya should likewise remain and request that which is the knowledge of all families. The sequence for that is as follows: "I, who am called [name], having fully embraced bodhicitta, wish to enter this secret maṇḍala and receive the samaya vows. I pray with devotion to the Hero of all maṇḍalas." Having spoken thus to the disciple, and then furthermore to the disciple:
"O Great Being, do you desire to uphold the virtuous family of the Great Secret, the complete embrace of the Great Secret?" "I desire it," he replies. Having done so, thereafter, the samayas of the five families should be recited:
"Rely upon the samayas of the Three Jewels: the Buddha, the Dharma, and the Saṅgha. Thus, for the Buddha family, the vow is to be relied upon. O Great Intelligence, you must hold the vajra, the bell, and the mudrā. That which is bodhicitta is the vajra; insight is explained as the bell. You must also hold the master; the guru is equal to all Buddhas. This is taught to be the samaya vow of the pure Vajra family.
For the great, supreme Jewel family, three times by day and three times by night, one must constantly give the four types of generosity: material wealth, fearlessness, the Dharma, and loving-kindness. You must uphold the sublime Dharma of the outer, secret, and three vehicles. This is the supreme samaya vow of the pure Lotus family.
For the great, supreme Action family, possessing all the vows, one must individually uphold one's own reality and perform acts of worship to the best of one's ability. Furthermore, these fourteen explained here are known as the defeats; they should be understood as the root downfalls. Recite them three times by day and three times by night every single day. Since vajra siblings are like friends, serve the yogis. Do not abandon or reject them, but practice correctly according to your ability."
Do not desire the Lesser Vehicle. Do not completely abandon saṃsāra, and do not always delight in nirvāṇa. Do not treat the deities of the three secrets with contempt. Do not step over mudrās, mounts, weapons, or symbols. Do not kill living beings, and do not take what is not given. Do not engage in sexual misconduct, and do not speak words of falsehood. Abandon all that is improper to do. Do not turn your back on the welfare of sentient beings; remain close to them with excellence. Honor the three yogas. As for the three types of physical actions, the four types of verbal actions, and the three types of mental actions, maintain them according to your ability. These are taught to be the samayas; you must guard them from this very moment.
Then [the disciple] should say: "O Ācārya, please grant them to me. Just as the Lord has commanded, so shall I act." Following that, the vows are bestowed in this sequence:
"I prostrate to all the Tathāgatas, Arhats, and perfectly awakened Buddhas who reside in the infinite and boundless world systems of the ten directions. O Protectors, the Buddhas, and their Sons, please attend to me. I, who am called [name], from this time forth until I reach the heart of awakening, shall generate the supreme, unsurpassed bodhicitta, just as the Protectors of the three times have resolved upon awakening."
In the Buddha-yoga vows, I shall firmly uphold the three types of discipline: the discipline of ethical conduct, the discipline of gathering virtuous qualities, and the discipline of acting for the benefit of sentient beings. From this day forward, I shall uphold the unsurpassed Three Jewels—the Buddha, the Dharma, and the Saṅgha—and never forsake them. I shall truly uphold the vajra, the bell, and the mudrā of the great, supreme Vajra family, and I shall also uphold the ācārya. Regarding the delightful samaya of the great, supreme Ratna family, I shall constantly practice the four types of generosity six times every day. Regarding the pure, supreme Padma family, which arises from great awakening, I shall uphold the sublime Dharma of the outer, secret, and three vehicles. Regarding the great, supreme Karma family, I shall truly uphold all the vows and perform acts of offering to the best of my ability. I shall generate the supreme, unsurpassed bodhicitta and, for the sake of all sentient beings, I shall uphold every vow without exception. Those not liberated, I shall liberate; those not crossed over, I shall cross over; those not relieved, I shall relieve; and I shall establish all sentient beings in nirvāṇa. Oṃ sarvatathāgata-yoga-kāya-vāk-citta-utpādayāmi śiṣyān avaśeṣa-sattva-dhātu-hita-sukhottama-siddhi-atyanta-bhava-siddhi-maheśvaryādhipatyaya. With this, the student [generates] bodhicitta.
Having generated the unsurpassed [state], and having placed the vajra at the heart, one should recite this heart mantra: sura-ta-samaya-stvaṃ hoḥ siddhya vajra yathā sukhaṃ. By generating [the deity] in the disciple through this, all desires will be accomplished. With the mantra samaya-stvaṃ, the flower garland should be held with diligence. Having been led in by the ācārya, he should then request [the disciples] to understand as follows: "I, the one named so-and-so, a vajra-ācārya of great asceticism, for the sake of benefiting all sentient beings, shall lead the disciples into this very essence of the maṇḍala in order to attain the wisdom-vajra. I shall lead the disciples into the city of all the tathāgatas." Reciting a khaṃ vīra hūṃ, the disciples should be led in. Then, afterwards, one should speak these words to those who maintain the samaya: "Today you have entered the family of all the tathāgatas; I shall generate the vajra-wisdom in you. If by this wisdom you will even attain the accomplishments (siddhi) of all the tathāgatas, what need is there to mention other accomplishments? Do not speak of this to those who have not seen the maṇḍala, lest your samaya be impaired." Placing the vajra on the crown of the head with the right hand, one should say: "This is the samaya-vajra; if you speak of this to anyone, your head shall split apart." Placing the vajra at the heart, one should say: "Vajrasattva himself..."
It has truly entered into your heart. If you speak of this [teaching], it will immediately tear [your heart] and depart. Then, having recited the heart mantra once over the water containing the five nectars (amṛta) which is held in a skull-cup, the student should be made to drink it. Recite either "vajrodakam" or "oṃ āḥ hūṃ." Then the wise [ācārya] should say:
"This is your hell-water. If you transgress the samaya, it will burn you. If you guard the samaya, it bestows accomplishment (siddhi). Drink this vajra-amṛta water! If you speak of the vajra, bell, and mudrā to those who are not in the maṇḍala, or if you remain among the assembly of people without faith and without a sense of humor, [you will suffer]. From this day forward, I am your ocean of ḍākinīs. Whatever I command you to do, you must do. Do not treat me with contempt! If you do not abandon [this path] and meet your end, you will surely fall into hell."
Then the student should say: "May all the Tathāgatas grant their blessings! I pray that the glorious Vajraḍāka Ocean descend upon me! This is the vajra of samaya, renowned as the Ocean of Ḍākinīs. I pray that the unsurpassed wisdom-vajra descend upon me today!" At that time, it is called the "descent of the vajra," and one should always recite these words. If the descent does not occur, then the vajra-ācārya should visualize the moon of the student's heart joined together and meditate on the Ocean of Ḍākinīs. Through the samādhi of the vajra and lotus, [the descent] arises from striking them.
With the light rays of the red syllable ĀḤ,
The entire body of that [disciple] is completely filled.
By means of the correct recitation of that very [mantra],
One should follow the procedure as before.
That disciple who is being accepted
Should be visualized together with the vidyā.
Then, by means of the definitive descent,
The authentic consecration will occur.
That very wisdom—thereafter,
One should correctly initiate that wisdom.
Having placed the red syllable ĀḤ upon the tongue,
Then, by saying, "Speak, O Vajra,"
The virtuous and non-virtuous [karma] itself
Will be explained.
Then, having descended there once more,
Having stabilized it with the fifty syllables,
Thereafter, one should initiate the authentic consecration:
TIṢṬHA VAJRA DṚḌHO ME BHAVA ŚĀŚVATO ME BHAVA HṚDAYAṂ ME ’DHITIṢṬHA SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME CITTAM ŚREYAḤ KURU
HŪṂ HA HA HA HA HOḤ.
"In this maṇḍala, may whatever merit
Accrues from my disciple being introduced,
Likewise come to pass.
Whatever the sequence of the families of the gods,
Whichever family is his vessel,
And whatever kind of accomplishment he shall attain,
May a corresponding merit
Become manifest in this maṇḍala."
With these words of the mantra,
The flower garland should be cast.
One should know the deity’s station
Where the cast flower garland falls.
"OṂ PRAVIŚA KULAṂ MAHĀBALAṂ."
Having taken up that garland,
Then the wise mantra practitioner
Should perform this consecration of truth:
[The disciple should say:]
"I, who am called [name],
Am a vessel for the secret mantra.
May the Lord of the Secret Mantra
Accept me as a disciple."
[The master should say:]
"OṂ PRATĪCCHA HŪṂ."
"OṂ PRATIGṚHṆA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIGṚHṆĀPAYA SVĀHĀ."
"OṂ PRATIGṚHṆĀPAYA HŪṂ."
"OṂ PRATIG�
All phenomena are like reflections:
Pure, luminous, and untroubled.
Ungraspable and inexpressible,
They arise entirely from causes and karma.
By this truth,
May the disciples in the maṇḍala
See themselves clearly and without sin,
Like reflections.
Then, having visualized the syllable Oṃ on the moon of the two eyes,
And the Lord himself on the moon at the heart,
And having visualized that the light rays from those eyes
Are of an inseparable nature from the eyes of the deities of the maṇḍala,
Then, having properly gathered [the light] into the two eyes
And caused it to enter once more,
One should release the binding.
This secret mantra for opening the eyes
Should be recited exactly as it is:
Oṃ vajra ḍākinī-sāgara, today for you...
Kārṇavāsāyanteyya, cakṣūrudghāṭanatatpara,
Udghāṭayati sarvākṣo, vajracakṣur-anuttara.
Having thus released the face-binding,
One should ask once:
"What do you see with your eyes?
Speak truly of what you see."
Having understood the accomplishments [indicated by]
White, yellow, and likewise red,
Green, and black,
One should speak of showing the maṇḍala:
"O Vajra, look!"
Having spoken thus, one should say again:
"Now, generate supreme faith.
Look upon this excellent maṇḍala.
Blessed by mantras and mudrās,
You are born into the family of the Buddhas.
By seeing it, all accomplishments will come."
Perfection will be manifested. Accomplishment comes from guarding the samaya; you must apply yourself to the mantras. Just as through the power of merit, once the maṇḍala is seen, various rays of light radiate forth, and there is no doubt that the maṇḍala is seen. Then, having shown the maṇḍala of Śrī Heruka and all its inhabitants, one should speak and begin the reality of the deities.
That which is Śrī and that which is Anuttara—there is no "ru" (nature) in them. Because they are beyond expression and lack any substantial entity, they are renowned as "Śrī Heruka." Because the vajra and wisdom are inseparable, and because of the constant obscuration of sins and the application of inferior desire, Vārāhī is preceded by the vajra. Because her nature is to go to the supreme, she is renowned as a ḍākinī. Her five families are also like that.
Because she always devours the fierce, she is likewise remembered as Lāmā. Her five families are also like that. Similarly, because the other two objects of knowledge are divided and generated, she is called Khaṇḍarohā. Because she assumes various forms, she is explained as Rūpiṇī. Furthermore, the purity of the principal deity’s seventy-two arms is described as the purity of the tantras. The four arms, laughter, and so forth—these four are held to be pure. The pure entities of the faces are the sixteen aspects of innate, perfect awakening; the seventeenth face is explained as such. The two feet are saṃsāra and nirvāṇa.
The purity of all ornaments consists of the dharmas and the classes of beings who practice them. Since it is impossible to describe each of the remaining deities individually, the purity of the twelve wheels is also explained as the twelve abodes and the twelve grounds. Those who abide at the gates are the essence of the purity of Vajradhara. Through the purity of wisdom, the dharma, the sambhogakāya, and the nirmāṇakāya, there are four maṇḍalas. Because the maṇḍala of the mind is supreme, it is correctly explained as the maṇḍala. Because wisdom, the dharma, and the sambhogakāya are equal in every respect, there are three circular maṇḍalas. Because the nirmāṇakāya expands through all miraculous powers, the fourth maṇḍala is square, or else it is for the sake of cutting off the four extremes. From the gathering of the two winds into the central channel, the three bodies and the four joys arise. The purity of the five wisdoms is applied in sequence to the walls of the four maṇḍalas. I shall now explain in detail the common purity of all four. Because they are the lines of blessing, they arise from immeasurable equality. The unsurpassed vows of discipline are correctly explained as the ornaments. The mind possessing the faculty of faith and so forth arises as the five walls. The four types of liberation are correctly explained as the gates. The four right abandonments arise as the pillars of the archways. The four wisdoms of mindfulness should be remembered as the four cornices. The four bases of miraculous power are the four door-surrounds. The garland of the seven branches of awakening is described as the streamers and flower garlands.
The wisdom of omniscience itself is analyzed into two types of meditative absorption. The specific wisdom of the path is described as the cāmara (fly-whisk). Because it exhausts all afflictions, it is likewise called the jāla (net). Because it completely severs and removes [obstacles] through the application of the two accumulations, and because it is half-seized by the afflictions, it is called the ardhajāla (half-net). The great palaces of all the Buddhas arise as pillars at all times. The eight branches of the noble path are remembered as the eight pillars. The lotus in the center of that is shown to be unstained by defects. The twelve wheels that are explained are the abandonment of the discordant factors of the grounds. These spokes of the correctly explained [wheel] dispel the afflictions and secondary afflictions. The garlands of vajras and so forth dispel the adventitious stains. Between the sixteen parts, the charnel grounds should be understood as pure. The entire purity of the maṇḍala is the teacher who gathers the retinue. The remainder, by way of the world-realms, is the pure clarity and non-clarity. All those qualities of the Buddha are described within the maṇḍala. Those who strive for the benefit of all sentient beings have shown the suchness of the perfect Buddha. Then, possessing the application of the lord, the empowerment is conferred; then, with the fist, while reciting the mantra as it is: Oṃ āḥ hūṃ vajrābhiṣiñca. Then, upon his head, the crown of matted locks is placed all over. With devotion, the empowerment of the crown is conferred.
One should contemplate in accordance with that. Then, the empowerment of one’s own name should be bestowed into the hands. The mantra practitioner, following the sequence of one’s own name, should recite this mantra:
"The vajra empowerment of all the Buddhas is bestowed upon you today. This is the vajra for the sake of the accomplishments of all the Buddhas. O, [Name] Vajra!" In this way, the name should be preceded by the word "O."
Then, the meditative absorption of insight and method should be correctly taught. After that, the instructions on the four mudrās should also be given to the disciple. Then, with palms joined, the disciple should respectfully prostrate to the ācārya. Having taken up the rosary and so forth, the vajra vow follows.
"This is the very nature of all the Buddhas, residing in the hand of Vajrasattva. You too must always hold it; it is the firm vow of Vajrapāṇi." Then, having taken up the vajra, these mantras should be recited:
OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA TVAM DHĀRAYĀMI VAJRASATTVA HĪ HĪ HĪ HĪ HŪṂ.
After the practitioner of the vow has recited this, the bell vow should then be given:
"This is explained as the resonance of the wisdom of all the Buddhas. You too must always hold it; the Victors intend it for supreme awakening. For whoever has been empowered by the deity, there is no doubt regarding their accomplishment. For those who have manifested the deity..."
Actions accomplish their results through the ritual of the empowerment of awareness. Having done so, thereafter, one should perform the ritual according to the sequence that will be explained. The seat is a lotus maṇḍala. Then, having generated the pride of being endowed with the yoga of the Lord, the principal disciple should respectfully request the empowerment according to the ritual that will be explained. Then, having risen, that disciple should visualize themselves seated upon a lotus and moon. Then, through the concentration on one's own deity, the wise one should first perform the blessings and so forth, as well as the water empowerment. In particular, here, with the water from the principal vase, preceded by the recitation of the mantra, one should confer the empowerment in an uninterrupted stream. This continues with the victory vase and so forth, in order to attain the state of the Heruka Ācārya, reciting: "Oṃ āḥ hūṃ vajra abhiṣiñca." Then, while reciting one's own secret mantra, the wise one should visualize the crown and the garland of vajras upon the head of the Heruka, and confer the empowerment as before. Then, the wrathful vajra is given; this is intended as the vajra empowerment. Whatever is well-known from other tantras, the wise one should express that very reality here: "The wrath that always arises from desire is the body of the vajra mass of fire; the great yoga of the blazing vajra is the blazing of the ḍākinīs in every direction." Thus it is said. This is also the empowerment of the Lord Hrīḥ.
Having given the bell, ring it and recite "Akāro mukham" and so forth. Then, the Dharma should be thoroughly taught: "All things have the characteristic of space, and space itself has no characteristic. Through union with space, accomplish the supreme state of all." Or: "Dhīḥ! Existence is pure by its very nature; by its very nature, it is made free from existence. The hero of the naturally pure mind will act as the supreme of existence." Then, having likewise bestowed the empowerment extensively explained, and having placed [the disciple] together with the consort, the samaya should be proclaimed: "For the sake of becoming blissful through what is extremely easy, and for the sake of pacifying many sufferings, this samaya is the most sublime method that summons bliss. Through the enjoyment of all desires, one should grant whatever is desired. Through the yoga of one's own deity, one should perform the offering of oneself and others. As long as one remains in the state of saṃsāra, through becoming one of great courage, be able to remain without passing into nirvāṇa for the sake of peerless sentient beings. Through the method of the supreme secret samaya, accomplished by the blessing of merit, and having attained mastery over all accomplishments, always act for the benefit of sentient beings." Thus the mudrā samaya is explained: "For the sake of stabilizing the mental body, that by which the body of all is stabilized is renowned as the mudrā." Then, likewise, the resident consort and the disciple, having eaten and drunk various foods and drinks that are pleasing to the mind, [should proceed].
The mouth should be scented with camphor, and the body made fragrant. With mutual laughter and the like, possessing perfect joy and bliss, the two empowerments are perfectly joined. Through the arising of the bliss of that joy, one should imagine oneself being exhorted by all the Tathāgatas and others with auspicious songs and so forth:
"The great vajra empowerment,
To which the three realms prostrate,
Arising from the abode of the three secrets,
Is bestowed by all the Buddhas."
Having spoken thus, one should properly insert [the vajra] into the lotus just as it is about to fall. Recite "Aho sukham." That which arises as vajra-wisdom is also to be summoned. This is the meaning of the most profound secret; the empowerment is a great marvel. With the sounding of the vajra and bell, those who produce supreme joy should express this suchness. The empowerment is bestowed upon oneself. Whatever brings bliss to the heart in the form of joy is merely conceptualization. Even the cause of detachment is the cause of the peak of existence for those two. As long as the mind is free from the proliferation of conceptualization, that is the form [of reality]. There is not even the slightest nirvāṇa elsewhere; the object is the nature of conceptualization, the thought. Those who do not know this suchness should not be shown to disciples. To the wise who are free from conceptualization, this well-guarded [teaching] should be given. Then, having settled in that suchness—
Having been honored by the ḍākinīs and others, and having properly settled in meditative equipoise as before, the vajra and bell are then bestowed. From this day forward, the yogin shall, according to the rituals taught in all the tantras without exception, draw the maṇḍala. One should enter according to one’s own desire for the deity as intended. The accomplishments (siddhi) of the yogic visualization are the inferior, supreme, and middling; through the subtle activities and so forth, one accomplishes them just as they are. For the sake of the accomplishments explained for oneself and others, there is no doubt that they will be achieved. This is the ritual for the empowerment of the Vajra Master.
To the disciple who has thus been perfected, the permission empowerment (anujñā) should be shown. Two cubits outside the maṇḍala, leaving half of that space, in the direction of all the gates, there is a square with four gates. In its center, a multicolored lotus is to be drawn upon the maṇḍala. Sitting in a very soft place, one should meditate in equipoise in the form of the glorious Ḍākinī Ocean (Ḍākārṇava), with oneself as the deity abiding upon the lotus. Then, the disciple, with great devotion, having offered the supreme gift and likewise offered their own awareness, the bodhicitta arising from that, and having been honored by the ḍākinīs and others, should consume it together with them.
The master, with the two organs joined, should offer a supplication with prostrations: "I, the one named [so-and-so] Vajra, who meditates upon the bodhicittas, [bow] at the lotus feet of the master."
I pray for the purpose of receiving empowerment. Grant me the great fortune of the wondrous state of an ācārya. The empowerment of the Victorious Ones is that which perfectly accomplishes the awakening of the buddhas; through it, I shall act for the benefit of all sentient beings without defilement. Through the kindness of your excellent discipline, I shall act for the benefit of all the buddhas.
Having thus made the request, the wise one, at that time, the ācārya should then arise and examine the sequence of the empowerment. Having visualized the disciple in the form of their own deity, just as before, and having blessed them with the three syllables, one should contemplate them as residing upon a lotus. The ācārya, possessing the necessary power, in order to accomplish that empowerment, should first use the secret mantra of the preliminary service, or likewise the three syllables, to strike the deity’s maṇḍala with white mustard seeds while reciting the mantra once. Then, the deities themselves, together with the vidyās, arise with auspicious songs and mantras, and with the purifying water of the vases, bestow the unsurpassed empowerment. If that is not possible, one should likewise strike with vases filled with nectar. As the Victorious Ones have taught, one should empower oneself; if one lacks the power, then with various victory banners, lutes, flutes, drums, and so forth, with various collections of garments, and with supreme jewel victory banners, one should be perfectly endowed with the Tathāgatas.
One should meditate on [the deities] filling the expanse of space. Then, one should clearly visualize oneself surrounded by all the Tathāgatas, the ḍākinīs, and the rest, who are filled with the five nectars (amṛta) and the melting of great desire (mahārāga).
With the water from the victorious vase (vijayakalaśa), accompanied by auspicious songs, the master should confer the empowerment upon this disciple while reciting this secret mantra:
OṂ MAHĀSUKHA VAJRASATTVA ABHIṢEKATAṂ ABHIṢIÑCA MI SARVA TATHĀGATA ADHIPATI NṚṆĀṂ DṚḌHO ME BHAVA SIDDHYA NAMASTE BHAGAVĀN MAHĀVAJRA DHARA SURATA STAṂ AHAṂ VAJRASATTVA OṂ ĀḤ HŪṂ VAJRA ABHIṢIÑCA.
While the empowerment is being conferred, one should imagine the ḍākinīs and heroes circling counter-clockwise in the natural order, bestowing the empowerment upon the sentient being and pronouncing auspicious verses.
Then, the crown, silk pendants, and so forth, up to the secret empowerment, should be granted by the wise just as before. Then, having seated [the disciple] upon that very seat, one should speak these subtle words:
"This is your supreme consort (dhāraṇī), whom the Buddhas have designated as one to be relied upon. Through the application of the stages of the wheel, experience perfect bliss. There is no other means to attain Buddhahood; this alone purifies the three realms of existence. Therefore, do not be separated from this, and you must never abandon her. This is the unsurpassed conduct of the Vidyā (consort) of all the Buddhas. If anyone, out of delusion, should transgress this..."
"Without that, there is no supreme accomplishment." Having said this, one should hand [the consort] over. Adorned with flower garlands, perfumes, and garments, and having clearly displayed the naked lotus, one should speak these words in sequence: "Son, do you also desire this? Will you eat feces, urine, and so forth, as well as flesh, blood, and semen? Likewise, will you respect women and kiss the lotus of the bhaga? Son, speak! Is it to your liking?"
The goddess should say: "Why should I not desire you? I shall eat blood, semen, and so forth, and I shall show respect to women. I shall also kiss the bhaga."
Then, being joyful, she looks at the face of the method (the practitioner) and sits in a squatting posture, clearly displaying the lotus. She says: "Aho! My lotus is blessed by all the Buddhas. Whoever relies upon it according to the ritual, I abide before them. Just as the purpose of the lotus is to please the Perfect Buddhas and so forth, the King of Great Bliss himself has truly entered into this very [lotus]. Bhañja mokṣa hoḥ!"
Having performed the yoga of the male and female principals, they should perform the blessing of the secret [places], the kissing (cumbana), and so forth. Having sought the channels of the lotus and so forth, they should experience the innate bliss. Furthermore, my Guru performed this according to the sequence of taking a bride. Having understood the realization of joy, the Guru and the disciple should say:
OṂ SARVA-TATHĀGATA-ANURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
By being empowered by this, the disciple becomes a master of qualities.
Hold the bliss according to your capacity; consume the fallen lotus. At the time of realizing bliss, the ḍākinīs and others, who have arisen from the heart of the ācārya, enter that heart. By doing so, through the bliss of the stable and the moving, one becomes an ācārya. From that point on, the supreme secret should be shown to this person. Whatever mudrās have been drawn or painted in any of the tantras, then, through the union of the two empowerments, place that very [mudrā] upon the seat. Having perfectly worshipped with the outer, secret, and other offerings, then further, worship perfectly in this sequence with the secret offerings of form and so forth. Then, through the distinctions of the four joys and so on, stabilize what is called the fourth. Possessing the pride of the mirror, this should be well taught and thus spoken: "All phenomena are like reflections; they are the conceptualization of existence." Having established that "all phenomena" are like reflections, show "all phenomena" to all sentient beings. Possessing the pride of sound, one should thus play the sound of the lute: "May the insight of all the Tathāgatas be directly realized through following the sound." By whom, in all worlds, the wheel of Dharma is turned like an echo of the sound of all the Tathāgatas. Possessing the pride of fragrance, apply fragrance to the heart and speak these words: "Of all the Tathāgatas..."
May you realize the non-arising [of phenomena]! From one's own body, one should emanate the inconceivable, unsurpassed fragrance that pervades all buddha-fields and all worlds. Possessing the pride of taste, having thus prepared the five nectars and tasted them perfectly, one should speak these words with the voice: "May all tastes be realized as the single form of the natureless. Having emanated and bestowed the supreme, peerless divine taste upon all buddhas, bodhisattvas, and every living being, may one be unstained by the touch. May that be realized as the supreme. Through the power of intense conviction that all varieties of touch arise from one's own mind, may the unsurpassed varieties of touch be applied to all the deities, all the abodes, all the Tathāgatas, and all the bodhisattvas and so forth, through the bliss of total union." Thus it is said. Having thus performed the excellent offering, one should consecrate a probe made of gold or the like with the mantra: oṃ vajranetra apahara paṭalaṃ hrīḥ. Then, with a mind in meditative equipoise, sitting before [the disciple], one should say: "Son, the Victorious Ones have removed the cataracts of your ignorance."
"Just as the King of the Eye-Physicians
Dispels the cataracts of the world," so it is said. Then, having applied eye-salve to the eyes of the disciple, the mantra-practitioner should show them a mirror and describe the characteristics of phenomena:
"Phenomena are like reflections:
Pure, clear, and unclouded;
Ingraspable and inexpressible,
Arising entirely from causes and actions.
Knowing phenomena to be thus,
Devoid of intrinsic nature and unclouded,
Perform the peerless benefit of sentient beings,
And you will be born into the family of the Protectors."
Then, having recited "sarvatathāgatānurāgayasvāhā," and having given the bow with the syllable "hoḥ," the disciple should diligently shoot four arrows in the four directions, and likewise shoot one above and one below, drawing them straight with a well-composed mind.
While reciting "vajrasattva aḥ," the ācārya, who is devoted to yoga, should take the mirror and say this to the disciple:
"Vajrasattva, the very nature,
Pure, clear, and unclouded,
The lord of all Buddhas,
Dwells within your heart."
Then, with the syllable "hūṃ," the wheel of Dharma is placed before the disciple's seat. Having placed the conch in the right hand of the one who possesses the syllable "aḥ," he says:
"From this day forward, in the world,
You shall turn the wheel of the Protectors,
The unsurpassed wheel of Dharma,
Immaculate and all-pervading.
With a mind free from doubt,..."
Regarding this, it is said: "Without a base mind, the supreme way of practicing the Dharma is to perfectly demonstrate one's own peerless [nature]. Thus, it is said that the Buddhas have done it and are doing it. By that, all the Vajradharas will protect you in every way."
Then, in the same way, the wise should proclaim the samaya: "With the mind of method and insight, there is nothing whatsoever that should not be done. Having become forever free of doubt, one should enjoy the five sensory pleasures. In whatever way beings are to be tamed, according to their own nature, in that very way one should purify the welfare of beings through desire and so forth. Those others who are hostile to the samaya—those individuals who have violated the samaya—should be killed with effort. For the sake of protecting the Buddha's teaching and for the benefit of all beings, even if one steals the minds of others by means of the yoga of Ratnasambhava, one will not be stained by sin. Since there is no bliss like that of desire, one should constantly bestow it upon beings. By relying on other women for the sake of sentient beings, one will obtain merit. Through the yoga of Ratnasambhava, by means of harsh words and so forth directed at those who revile the Buddha and others, one will obtain the unsurpassed accomplishment. Through the yoga of Amitābha, one should speak words of falsehood. Through the samādhi of the supreme Amoghasiddhi, the wise should maintain the purity of the samaya according to the rituals taught in the tantras."
Then, "The glorious Heruka..." and so forth.
Having praised and further offered praise, and having bowed with palms joined, one should speak these words to the disciple: "For the benefit of all sentient beings, and for the sake of all sentient beings in every way, turn the vajra wheel according to the various needs of those to be trained. Turn the wheel of the sovereign, the victory of all the Victorious Tathāgatas." This is the ritual for the empowerment of authorization.
Having done that, thereafter, having entered the root maṇḍala and beheld the maṇḍala, one should grant the speech that exhorts the secret mantra. Having bestowed the king of samādhi mantras, one should begin the secret [practice]. The wise should consume the sublime substances taught in this tantra. Then, having stood up, the yogi who strives in the self of all Buddhas should confer the vajra-name empowerment and thus prophesy the Tathāgata: "In this regard, the sequence is to be stated: having established the disciple in the form of the glorious Ocean of Ḍākinīs, and oneself possessing the union of the sovereign, holding the dharma robe with the left hand in the manner of [bestowing] supreme generosity, and remaining in meditative equipoise, one should say: 'I prophesy this for you: you are the Tathāgata Vajrasattva. For the sake of the utter purity of becoming, having extracted [beings] from the lower realms of becoming, O Glorious [Name] Vajra Tathāgata, you are accomplished; this is your samaya.'" By means of this ritual, [the disciple is established]."
By whatever manner of Mahāmudrā,
To whomsoever the prophecy is being given,
The glorious Heruka and other deities,
The Buddhas and Bodhisattvas,
And those dwelling within the maṇḍala circle,
With throats that sever the samaya,
Have taught the path to perfect awakening.
Thus, through the blessing of the truth of this supreme, great secret, the excellent Mahāmudrā will be accomplished; one should have faith in these words. Having said this, afterwards:
"Grant the perfect consolation:
'Having beheld and entered
The supreme, secret, and holy maṇḍala,
You are completely and certainly liberated from all sins.
Today you shall dwell in excellence.
In this vehicle of Great Bliss,
There is no further death.
Invincible and unconquerable,
Dwell in play without fear.
You have transcended the suffering of existence,
Because existence is utterly pure.
This supreme accomplishment and vow—
Guard this always.
This supreme permission and consolation
Was spoken by all the Buddhas.
Do not abandon the Vajra mudrā
And the bodhicitta;
By the mere generation of it,
You will undoubtedly become a Buddha.
Do not abandon the sublime Dharma.
If, through ignorance or delusion,
You should abandon it,
From what could you ever be purified?
Do not abandon your own self,
Nor oppress yourself with asceticism.
As long as you hold to the bliss of bliss,
This is the future perfect Buddha.'"
(Thus the Buddha spoke.)
The vajra, the bell, and the mudrā
Should never be abandoned.
One must not disparage the ācārya;
He is equal to all the buddhas.
Whoever disparages the ācārya,
Who is equal to all the buddhas, the guru—
By disparaging all the buddhas,
That person will always experience suffering.
Through fevers, poisons, and diseases of venom,
Through the harm of ḍākinīs, grahas,
Vighnas, vināyakas, and fierce spirits,
They will be killed and cast into hell.
Therefore, with the utmost effort,
One should never disparage the vajra-ācārya,
The great guru, the supreme excellence,
Who is not to be flaunted.
With devotion to the guru, one should offer
Appropriate gifts.
By doing so, the torments of fever and the like
Will never arise again.
Always practice your own samaya.
Even if it requires giving away
One's children, daughters, and so forth,
Or even one's very life, one should serve [the guru];
What need is there to mention fleeting wealth?
Because the diligent person, in this very life,
Will be granted buddhahood itself,
Which is difficult to find even in tens of millions of eons.
Always accomplish your own samaya,
Always worship the tathāgatas,
And always make offerings to the guru.
This is equal to all the buddhas.
Giving to him is equivalent to
Always giving to all the buddhas.
This is the accumulation of merit,
And from that accumulation, the supreme siddhi arises.
Today my birth has borne fruit;
I am well-established here.
I am equal to the deities of the samaya;
I have now been born as the self-arisen.
"Today, you who possess the empowerment,
By all the Buddhas together with the Vajra,
Are established as the sovereign king
Of the great sovereignty of the three realms.
Today, having triumphed over Māra,
You have entered the supreme city.
Today, there is no doubt
That you shall attain Buddhahood itself."
With a vajra mind, [the master] should say:
"Rely upon your own inexhaustible samaya,
Which gives rise to bliss.
May you realize the eternal state,
The reflection of all Buddhas,
The bliss that is so easy to produce."
Then, bowing with devotion and affection at the feet of the guru,
The disciple should request:
"Grant me the permission
For all that has been spoken and taught."
Having made such a commitment,
With the intention to benefit the disciple,
According to the previously explained sequence,
One should bestow the vajra and bell vows:
"This is the vajra held in the hand
Of all the Buddhas and Vajrasattva.
You too must always hold it;
This is the firm vow of Vajrapāṇi.
OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA TVĀṂ DHĀRAYĀMI VAJRASATTVA HĪ HĪ HĪ HĪ HŪṂ."
Having recited this mantra,
One should give the bell in this manner:
"This is explained as the melody of wisdom
Of all the Buddhas.
You too must always hold it;
The Victors desire it for supreme awakening."
Then, with flowers, incense, and so forth,
And with the goddesses of grace and the rest,
One should perform the offerings,
As well as the five qualities of sensory desire.
Having made offerings to the Tathāgatas, the disciples should also make offerings through the gateway of insight in whatever way is pleasing. They should offer incense and so forth, according to their desires, as appropriate offerings. According to their means, the disciples who have entered, together with their families, should offer various foods of diverse flavors, various intoxicating drinks, and whatever songs, sounds, and sensory enjoyments are renowned in other tantras. By means of these, they should perfectly worship the Guru with the bliss of this purposeful ritual.
Furthermore, it is said: "One should partake of drinks, whether with or without alcohol, according to one's desire. Through enjoyments as one desires, one should meditate according to the proper sequence. With the great songs of secret reality, with joy, music, and dance, and with various forms of joyful play, one should worship the Principal Deity and the rest."
Then, with a disciplined mind, one should first speak as follows: "I shall perfectly accomplish all these samayas exactly as they have been taught."
Then, having made offerings to the Principal Deity with external offerings and the like, and with mental offerings, the mantrin should worship with devotion. At the time of sunrise, having praised with the hymn beginning, "Glorious Heruka, Great Wisdom," in whatever manner is appropriate, one should thereafter make this request of the Victorious One: "Whatever has become a thing of birth, whatever was not obtained, for the sake of the Lord of Yogis, or if necessary items were incomplete, or if mindfulness was utterly deluded—may you grant forgiveness for all of that." Having thus requested forgiveness, one should then proceed.
With this, one should request the departure:
Oṃ, you have accomplished the welfare of all sentient beings;
Please grant the appropriate accomplishments.
Even after you have departed for the realm of the buddhas,
I pray that you will return once again.
Oṃ āḥ hūṃ vajra muḥ.
Then, the principal deities of the wisdom maṇḍala should be perfectly dissolved. With faces smiling with great joy, the qualities of the master and the disciples will arise. Having acted thus, one should cause their respective lights to touch all sentient beings. One should visualize them as clearly as one desires. Then, with devotion, the wheel of deities should be dissolved into one's own body according to the manner of their emanation.
Next, the ritual daggers (kīla) should be removed with the mantra: Oṃ vajra kīli kīlaya sarva vighnān vajradharājñā hūṃ hūṃ phaṭ.
Then, having made perfect offerings to the colored powders of the secret maṇḍala by means of that [mantra], and because of the power of suchness, the wise one should then properly depart. While reciting "Akāro mukhaṃ..." and so forth, one should manifest the meaning of this in meditative equipoise. Having thus rendered [the maṇḍala] non-apparent, one should offer to and praise the principal deity residing in one's own heart, and then withdraw that application.
Adorned with the conduct of universal auspiciousness, and holding a parasol over the head, the guru himself should then perform circumambulations around the disciples while holding the vajra and bell. The mantra practitioner should recite as follows:
[All around] the ground of the maṇḍala.
May the Sovereign, blue in color, be victorious! May he who is beautified by red be victorious! May he who is beautiful, adorned with the samaya, be victorious! May he whose head is adorned with a crescent moon be victorious! May he who is adorned with a circle of goddesses be victorious! And:
May the supreme body of the Primordial Buddha abide, be victorious! May he who bestows desire, liberation, wealth, and the Dharma be victorious! May he whose nature is the play of perfect joy be victorious! May Vajrapāṇi, the protector of bliss, be victorious!
Then, with an umbrella at the door, one should prostrate. The disciple should say: "Please attend to this!" Then, the opponent will be subdued. Having spoken thus, the ācārya should remove the umbrella with his hand, stand up, and to the disciple, he should proclaim this:
"Today you shall become an ācārya of the maṇḍala, and a holder of the mantras and tantras. The Buddhas, bodhisattvas, and gods also desire this in agreement. For the sake of compassion for sentient beings, you must diligently draw the maṇḍala according to the ritual. You must apply the practitioners to the mantras. For the benefit of all sentient beings, you must act toward all stinginess and doubt. Even if it is a great hardship for yourself, then, according to the ritual, the wise one should perform the homa for the sake of pacification. Then, when the homa is finished, the ācārya should be properly honored with pearls, gold, and jewels, elephants, horses, land, regions, male and female servants, retinues, and all excellent wives."
With many pairs of garments, or whatever else is pleasing on the ground, being free from the view of a self, offer these to the Lord and bring peace. Having prostrated, one should offer one’s own person and all material things. All flowers, incense, and so forth should be offered before the Teacher. The fee for the guru should be received: silver, gold, jewels, and the like, as well as horses, elephants, and the kingdom. Then, after the disciple has also [received the teachings], those who have maintained the samaya should, with the intention of the permission [to practice] known as "Śrī Heruka, the Great Insight, the Binding Net of Ḍākinīs," perform three circumambulations. Having prostrated with the entire body just as before, and having offered oneself to the guru, one should worship with offerings. Until the guru is pleased, one should please the guru. Whatever is slightly or very charming, and whatever is most exceptionally sublime, that should be offered to the guru by one who desires that very [state] to be inexhaustible. That which is difficult to give away is renowned as "excellent." One who is thus empowered is designated as an ācārya. By him, the mantra is bestowed, and it will certainly be accomplished; of this there is no doubt. Then, while reciting the vajra song beginning with "Oṃ Vajrasattva," through the application of vajra dance, the colored powders should be cast into a river that flows into the ocean. Then, that ground should be thoroughly smeared with the nature of cow [dung]. For myself, the disciples, and the lords of men...
For the sake of benefit, one should perform the homa. Furthermore, with that very same mantra, the ritual dagger (kīla) is to be extracted in the same manner. Having bathed with bliss, one should practice the meditation on selflessness. Then, the ācārya should personally enjoy the well-collected ritual materials and wealth; they are not to be distributed among the disciples. All the implements of the maṇḍala should be assigned to the ācārya himself. If a holder of the samaya should provide them to the disciple, it is so. Thus, these well-composed arrangements of mine are not a compilation of various unrelated and disconnected thoughts that lack scriptural authority. For it is said in the second chapter of the glorious Vajravārāhī: "He who confers empowerment upon a disciple does so by means of the four realities. Once they are fully matured in the Mahāyāna, the mantra should be taught thereafter. First, the maṇḍala of Vārāhī should be drawn, and then that of Heruka. A vajra daughter or another should be introduced there as the insight (prajñā). This method of empowerment should not be taught in other tantras." However, it is not applied to the ritual of the Vajravārāhī maṇḍala specifically, because this [text] is superior to others and because it is to be applied to all. It is also understood from the treatises that the "Great" is mentioned first. Furthermore, from the twenty-fourth chapter on empowerment: "Empowerment is to be bestowed upon one's own disciple, both outer and secret, having abandoned kings, thieves, and the like."
One should perform it in a place free of people. For here, through many faults in the ritual, one will fall into the Avīci hell and so forth. Thus it is said. This maṇḍala ritual should be applied to all maṇḍalas, such as those of the ḍākinīs and others. My guru maintains that this is in accordance with the maṇḍala ritual of the great ācārya Jayabhadra. Therefore, I have not entered into this of my own accord.
Beings are inferior in lifespan, wisdom, wealth, inclination, and diligence. Therefore, if they do not even look at the extensive tantras, what need is there to mention listening to or properly practicing them? Then, thinking that it would be good to compile this ritual of the great tantra—which is unmixed with other systems and was taught by the guru—into my own fresh memory, fearing its disappearance, I have not composed it arbitrarily. Having set aside the tantras, the treatises of the learned, and the commands of the gurus as witnesses, I have composed this to the best of my ability. If there are any errors in this, may the gurus grant their forgiveness.
Through the stainless virtue arising from this, cool as the rays of the moon, may the heat of the dense darkness of delusion be dispelled for beings whose eyes of wisdom are blind.
The ritual of the empowerment of the glorious Ḍākinī Ocean Tantra, the precious treasury of the King of Empowerments, spoken by the great scholar Jayasena and translated by Śrī Jñānavajra, is hereby complete.