Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive procedural guide for the establishment and maintenance of the Vajrayoginī maṇḍala, serving as a blueprint for the transition from ordinary perception to the city of nirvāṇa. The text outlines a rigorous sequence of preparatory and active phases, beginning with the selection and purification of the disciple and the site, followed by the removal of obstacles through wrathful fire offerings and the invocation of the Earth Goddess. It commits the practitioner to a series of complex visualizations, including the generation of oneself as Vajravārāhī and the precise arrangement of the jñāna-maṇḍala. The work details the administration of samaya-vows, the conferral of secret empowerments, and the performance of the gaṇacakra feast. By integrating somatic actions, such as the use of the kīla and the ringing of the bell, with mental transformations and mantra recitation, the text aims to purify afflictions and realize the non-conceptual nature of the Great Vajradhāratu.
Provenance
About this text
A ritual manual for the establishment of the maṇḍala of Vajrayoginī, the Vajrayoginīmaṇḍalavidhi belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Umāpatidatta. It was translated into the Tibetan language by Vāgīśvaragupta and the lo tsa ba dge slong chos rab, and is preserved in the Tengyur, volume འ, where it extends over forty pages. As a work of the classical Tibetan period, the text enacts the procedural means for entering the city of nirvāṇa. It details the sequence for accepting disciples, the removal of obstacles through the mantras of Khaṇḍarohā or the Blessed Lady, and the gathering of necessary requisites under the guidance of an ācārya. A scholar or serious reader consults this manual today to examine the precise ritual requirements for conferring initiation upon a disciple endowed with faith and the specific visualizations, such as the placement of the syllable HŪṂ upon a sun maṇḍala at the navel, required to facilitate the transition from ordinary perception to a state of liberation.
The work is significant as a technical repository of the ritual technology used in the Vajrayoginī tradition to facilitate rapid spiritual attainment. For the modern reader, it illustrates the intersection of architecture, liturgy, and psychology in Indo-Tibetan tantra, demonstrating how physical space is transformed into a sacred environment for initiation.
Structure
Passages
Section
Description
1-15
Preparations and Initiation
Covers the initial request for initiation, the purification of the site, the removal of obstacles, and the invitation of deities and the Earth Goddess.
19-37
Ritual Implementation and Samaya
Details the physical and symbolic construction of the maṇḍala, the use of the kīla, and the establishment of the bell and mudrā samayas.
41-47
Empowerment and Realization
Describes the process of receiving secret empowerment, the purification of kleśas, and the appointment of the practitioner as a master of the maṇḍala.
48-54
Post-Initiation Rituals
Outlines the gaṇacakra feast, the visualization of cast images, and the final mantras for prosperity and longevity.
Themes
Purification and Obstacle Removal (3-7)
Divine Pride and Visualization (6, 41, 50)
Samaya and Vows (15, 37, 47)
Non-conceptual Realization (44-45)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajrayoginīmaṇḍalavidhināma. In the language of Tibet: rDo rje rnal ’byor ma’i dkyil ’khor gyi cho ga zhes bya ba (The Ritual of the Maṇḍala of Vajrayoginī). Homage to the Bhagavatī Vajrayoginīs.
I take refuge at the lotus feet of the Guru, who bestows the nectar of nirvāṇa, filled with a multitude of qualities and who destroys the heat of the hosts of vighnas and afflictions (kleśa) by constantly and perfectly relying upon the Dharma born from the beautiful Vajra Mother—the supreme, stainless, and peerless consort.
Although this work is not like the liberator [the Buddha] who acts through immeasurable, specific knowledge, nevertheless, just as a garuḍa soars in the sky without other birds reaching the limit of its flight, I shall correctly express the activities of the delightful Vajra Wheel for the sake of those possessing realization, with devotion of body, speech, and mind.
In this regard, having seen sentient beings who, their eyes of insight (prajñā) obscured by the darkness of the masses of great delusion, travel upon a path that is not the way, the Master, possessing supreme compassion, first performs the preliminary service (sevā) by reciting one hundred thousand [mantras] of the Principal Lady and ten thousand each for the retinue. Then, first of all, one should turn away from the ten non-virtues and engage in the ten virtues. One should also [undertake] the trainings of the one-day vows (upavāsa), the lay practitioner (upāsaka), and so forth.
Entering the maṇḍala and so forth are the means for entering the city of nirvāṇa, and these are now being undertaken. Thus, for the purpose of conferring initiation upon a disciple endowed with supreme qualities such as faith and so on, one should make the request two or three times. If the assembly is incomplete, then by the light rays of the syllable HŪṂ placed upon a sun maṇḍala at the navel, the syllable KAṂ residing at the heart is transformed into a piśāca-like sin that exits through the nostrils. Then, from the transformation of the syllable HŪṂ drawn to the heart, the wrathful king HŪṂKĀRA emerges externally. Reciting: OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ; OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ; OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ; OṂ ĀNAYA HOḤ BHAGAVĀN VIDYĀRĀJA YA AMUKASYA SARVA PĀPAṂ NĀŚAYA HŪṂ HŪṂ PHAṬ SVĀHĀ—one strikes the sin with the vajra of the wrathful king and contemplates it as empty.
Then, one should also recite the command of Vajrayoginī: OṂ VAJRA KĪLI KĪLAYA SARVA VIGHNĀN BANDHA HŪṂ HŪṂ PHAṬ. Khaṇḍarohā should then strike the vighnas at the disciple’s heart with a kīla in the form of a stake, from the navel downwards. With the extremely sharp light rays of the kīla, all hostile forces are completely incinerated. One should then contemplate the disciple as Samantabhadrī, arising from the syllable SAṂ. Subsequently, one should don the armor through meditative absorption and provide protection through mantras.
One should have them recite either the mantra of Khaṇḍarohā or the mantra of the Blessed Lady. By doing so, all their obstacles and misleading influences will be destroyed, and all necessary requisites will be gathered without difficulty. This is the sequence of the ritual for accepting the disciples.
Then, once all the necessary requisites have been assembled, the ācārya—accompanied by attendants skilled in the tasks and a vidyā consort—should, on an auspicious day and so forth, maintain the divine pride of the Principal Deity. Having understood that one must avoid constructing the maṇḍala in specific directions or locations, one should examine a site for the maṇḍala ground that is sloping toward the north and east in a pleasant place, such as a city or similar location, specifically in the northeast or wherever it is pleasing. There, having prepared the maṇḍala with cow dung and so forth, and having made offerings to the deities of the maṇḍala, they should be requested to depart into the sky.
Then, one should worship the local field protectors and others residing there with torma offerings, sensory offerings, and so forth. Then, the supplication is made three times as follows: "Whatever gods, nāgas, yakṣas, rākṣasas, or others reside here, please grant me this very ground for the purpose of the maṇḍala."
If permission or a prohibition is not given through dreams or other signs, then during the first watch of the morning, one should visualize the Blessed Lady Vajrayoginī and others in the sky and offer a supplication. At the time of midday, one should meditate on the protection wheel and the ritual of driving in the kīla-stakes against obstacles.
Having destroyed the obstructing spirits (vighna) through the wrathful fire offering (homa), one should purify that very site with white mustard seeds, ashes, and water while reciting: OṂ ĀḤ VIGHNĀNTAKṚTA HŪṂ. In that very place, one should meditate on the Earth Goddess (Pṛthivīdevī) seated in the vajra posture, possessing the body color and other attributes that will be described. Having offered the water for the face and so forth, one should supplicate her three times with "Ehyehi" and so on, or "O Goddess, you yourself..." and so forth. When she has granted permission, saying "Do so," one should mentally cause her to remain in the sky. Then, having ascertained that the site is free of obstacles, one should purify it by placing it within the belly of Vāhunaga, purifying the site with mantra, and purifying it through meditative absorption (samādhi); these three ways of purifying the site should be understood from other sources. Then, the master (ācārya), adorned with the five mudrās, sits in the center of the site of the maṇḍala decorated with flowers. Holding a vajra and bell, and possessing the yoga of the maṇḍala to be drawn, he subdues the obstructing spirits with the protection wheel and so forth. Holding an incense burner, he says: "From HŪṂ, I possess a vajra tongue." Then he makes the formal request: "All Buddhas dwelling in all directions, please attend to me! I, the vajra [Name], shall draw the great maṇḍala here. I request all Buddhas to come; please grant the accomplishments (siddhi) here!" Having thus made the request and offered worship,
The disciples, possessing the yoga of the four yoginīs such as the ḍākinīs, should stand in the four directions holding vajras and vajra-bells; or, a single person may proceed sequentially to the four directions and recite:
"O Great Being, whose mind is vast,
Pure by nature and stainless,
Samantabhadra, supreme of mind,
Please explain the sublime maṇḍala.
Free from the nature of all Tathāgatas,
The abode of all Tathāgatas,
The supreme selflessness of all phenomena,
Please explain the sublime maṇḍala.
Supreme source of the peace of all phenomena,
The conduct of utterly pure wisdom,
Samantabhadra, supreme of speech,
Please explain the sublime maṇḍala.
Perfectly complete in all characteristics,
Yet utterly transcending the absence of characteristics,
Samantabhadra, supreme of body,
Please explain the sublime maṇḍala."
Thus, they should be made to offer these individual supplications. If there is no one to offer the supplication, one should do so through one's own meditative absorption. Then, having first emanated the maṇḍala-cakra, one should hold the meditated maṇḍala with the two vajra-fists joined at the tips of the index fingers and directed toward the crown of the head. Reciting "HŪṂ HŪṂ VAJRA UTTIṢṬHA," one lifts it and requests it to remain in the sky. Then, breaking the cross-legged posture, one stands, faces east, and with feet together and palms joined at the crown, prostrates to the Tathāgatas. One should then observe that sentient beings are obscured by the darkness of ignorance and are under the influence of Māra.
In order to subdue the Māras, one should instantaneously generate oneself as Vajravārāhī. Having blessed the two eyes, one should look in all directions with the vajra gaze and cultivate the divine pride, reciting:
“I am Vajrayoginī; I am Vajrasattvī herself. I am the Great Queen of Buddhas; I am the Queen of Yogis. I am firm as Vajrapāṇi.”
Then, visualizing a blazing vajra arising from the syllable HŪṂ at the soles of the feet, one should perform the lotus-hand gestures with playful movements according to the occasion. Brandishing the vajra and ringing the bell, one should dance upon the site of the maṇḍala with the vajra-step, circling counter-clockwise starting from the northeast, together with the disciples, while reciting:
“Yakṣas, rākṣasas, pretas, piśācas, apasmāras, bhūtas, ḍākas, ḍākinīs, those who cause madness, and the retinues of old men and old women; garuḍas, gandharvas, kinnaras, and those who have attained the secret mantras—depart to other places, not this location! I, the master [Name], for the sake of the disciple [Name] attaining manifest, perfect awakening, and so that all sentient beings may attain unsurpassed wisdom, shall draw the maṇḍala of glorious Vajrayoginī. Therefore, by the command of Vajrayoginī, depart quickly!”
"If anyone should not depart, this vajra of blazing light rays shall burn upon the crown of their head. Having blazed and blazed intensely, the great vajra wisdom shall split their head into a hundred pieces." Reciting this three times, one emanates the ḍākinīs and other wrathful goddesses. By destroying the obstructing spirits (vighna) through the sequence of rituals taught in the sādhana, the ground of the maṇḍala, from the surface down to the subterranean realm, is blessed as being like a vajra. Then, having blessed the soles of the feet, one should step upon the ground. Next, having smeared the maṇḍala with fragrance, one makes offerings of flowers and so forth. Holding incense burners at the four gates, one also makes offerings with song, dance, and the like. Then, touching the ground, one recites the mantra of the Blessed Lady one hundred and eight times and the hundred-syllable mantra eight times. In that very place, one performs the emanation and reabsorption of the circle of goddesses and goes to sleep. This is the sequence of the ritual for thoroughly seizing the site.
Then, having prepared a fragrant maṇḍala in the center of the maṇḍala site, one visualizes the Earth Goddess arising from the complete transformation of the syllable Bāṃ. One invites the wisdom goddess and merges her into a single flavor with the commitment goddess. With a joyful mind, she is yellow in color, adorned with white garments and various ornaments. In her left hand she holds an excellent golden vase, and with her right she displays the gesture of fearlessness (abhaya). Visualizing her seated in front, gazing at the practitioner, one makes perfect offerings preceded by the water for the feet and contemplates her being pleased.
Oṃ ehi ehi mahāpṛthivī lokamātāre sarvaratnapūraṇe devyālaṃkārabhūṣite haraṇapūraṇirghoṣe vajrasattvaprabhuje gṛhītedam arghaṃ maṇḍalakarma susādhaya hī hī hī haṃ svāhā. Reciting this three times, one should invite her, cause her to approach, and have her sit upon the ground. Alternatively, recite three times: "Just as the Protector Śākyasiṃha, by conquering the hosts of Māra, gained mastery over the grounds and the perfections, so may I likewise conquer the hosts of Māra and draw the maṇḍala." By performing this special consecration, one should imagine that she says, "I shall do so," and dissolves into that very spot. Then, pressing the ground with the hands in the vajra-binding gesture, recite "Oṃ vajrībhava hūṃ" three times. From the vajra-binding gesture, imagine a mass of blazing hūṃs is emanated, and that everything down to the subterranean realm is of the nature of vajra. Reciting "Oṃ vajradṛḍha tiṣṭha" three times, one should bring that very goddess of the earth under one's control. This is the sequence of the ritual. Then, while reciting the three syllables, smear the ground of the maṇḍala with fragrant substances mixed with the five nectars (amṛta). Scatter flowers all over it, perform ablutions, and ensure the body is scented. Put on white garments. Adorn the body with flower garlands consecrated by the mantras of the wheels and so forth that will be described. Standing in the center of the maṇḍala ground,
Facing east, the ācārya, possessing the yoga of the Blessed Lady, should prepare a maṇḍala at the locations of the goddesses with fragrant substances mixed with amṛta. Having visualized the samaya-maṇḍala exactly as it is, he should cause the jñāna-maṇḍala to enter it. Having performed the outer offerings, praises, and the tasting of amṛta according to the ritual explained in the sādhana, he should then face north.
He should place the vases—which are situated in the outer northeast corner of the visualized maṇḍala—so that they are not black at the base, have drooping lips, long necks, and large bellies; they are smeared with white substances such as sandalwood, marked with the symbols of the goddesses, and filled with the five amṛtas, fragrant water, the five precious gems, the five grains, and the five medicines. They are adorned with five beautiful leaves and their necks are wrapped with a pair of stainless cloths. They are endowed with the symbols in their proper order according to the maṇḍala to be described, and they should be placed upon appropriate seats atop the fragrant maṇḍala in the form of a maṇḍala.
Regarding that, one should recite the syllable HŪṂ seven times and wrap them with seven white binding threads using the mantra: OṂ VAJRA ŚEKHARE RUṬA MAṬA DIŚĀṂ BANDHA BANDHA HŪṂ. Then, from the state of emptiness, the syllable BAṂ completely transforms, and from it, the vases made of gold and so forth, appearing in the form of precious jewels, should be consecrated.
Furthermore, one should understand the classification of the vases according to the classification of the maṇḍala. For all activities, they are accompanied by Khaṇḍarohā. Even if the number of vases is equal to the number of deities, the all-activity vase is additional. Moreover, for the purpose of performing many activities or the primary rite, one should place a conch or a skull-cup containing amṛta and fragrant water, bound with a garland of flowers and a vajra marked with the syllable HŪṂ, upon the victory vase (vijayakalaśa) while reciting HŪṂ. Then, by reciting OṂ VAJRA UDAKA THAḤ HŪṂ and the three syllables seven times, one should consecrate it as the wisdom amṛta. Within the vases, by reciting OṂ TAPTE MAHĀTAPTE SVĀHĀ, one should instantaneously visualize the circles of goddesses together with their seats, which are of the nature of the invited water. One should then perform the invitation of the wisdom beings (jñānasattva) and the process up to their becoming of one taste. One should also contemplate that the samaya goddesses in the symbols become of one taste with the wisdom goddesses. Then, while reciting HŪṂ, one should hold the vajra together with a flower in the right hand and recite the essence mantra of the principal goddess of the maṇḍala one hundred and eight times, or recite OṂ VAJRA UDAKA HŪṂ. In that way, having clearly recited the Khaṇḍarohā mantra, one should place three flowers therein. For each of the other vases, one should recite the mantra of that specific deity one hundred and eight or seven times. Having made perfect offerings to them, one should perform the sprinkling (prokṣaṇa) with the water from the all-activity vase using a leaf for the purpose of protection.
"Until the activities of the maṇḍala are completed, please protect against obstacles," he says, and having offered the torma, he touches it. Then, reciting "Akṣobhyavajra" and so forth, he rings the bell. Taking a little water from each of those vases, he places them upon a mañji stand near the eastern side of the southern gate of the maṇḍala in a conch shell or similar vessel, and then performs the sprinkling purification for the disciples himself. The vases should be offered with offerings three times each day. This is the sequence of the ritual for the consecration of the vases.
Then, adorned with secret ornaments, he arranges the deities in their places with scents and flowers. The yoga for that maṇḍala is as follows: having invited the retinue of goddesses headed by Vajrayoginī with light rays from his own heart, he offers them water for the feet and so forth. Having made offerings of water, flowers, and so forth—intermediate, supreme, and central, along with scents—and having offered praise, he tastes the amṛta. Then, placing his right knee on the ground, he visualizes his tongue as a single-pointed vajra arising from the syllable HŪṂ and marked with HŪṂ. Holding an incense burner in his hand and ringing the bell, he recites:
"Homage to the Queen of Knowledge,
The Bhagavatī Vajravārāhī herself.
In this innate, transformative maṇḍala,
I wish to draw the Protector.
For the sake of caring for the disciples
And for the sake of making offerings to you,
I am devoted to the Bhagavatī;
It is right that you grant your permission through your grace."
Through the compassion of the goddesses, they grant the activities of cyclic existence to wandering beings. Furthermore, to those who abide in the fruit of bodhicitta, as well as the deities of mantra, the deities who protect the world, the bhūtas who are oriented toward awakening, and the sentient beings who protect the teachings—those who possess the vajra eye—I, [name], with great devotion and service, shall draw the maṇḍala of Vajravārāhī for the sake of wandering beings. Possessing compassion for myself and my disciples, it is fitting that you remain present for the entirety of this maṇḍala. Having understood this meaning, one should make the supplication; then, those possessing the samaya should assemble in that very place. This is the sequence of the ritual for the preliminary consecration of the deities. Having thus made offerings to the maṇḍala and having examined it very thoroughly, [one should proceed].
Free from faults such as pride, possessing the trainings of a lay practitioner (upāsaka) and so forth, having reached the further shore of learning and so forth, and having pleased the Blessed One Cakrasaṃvara and Vajrayoginī, the disciples—preceded by the maṇḍala offering and with their knees placed on the ground and handfuls of flowers held in their palms—should be addressed with the meaning of the verse: "For the sake of happiness in this world, for the sake of happiness in the next world, and for the sake of attaining Buddhahood, those with intelligence should enter." Having explained this meaning, they should be generated in an instant as the nature of insight and method.
Having placed that very [substance] into the mouth, while it remains in the lotus of the goddess, one should empower it and meditate on it in the form of Vajravārāhī. Then, those staying outside the maṇḍala are to be made to offer this supplication:
"O Great Protector, Teacher to me, you who deliver me from the ocean of saṃsāra, with its fears of birth, aging, death, and the makara and other [beings], I seek great bliss. Grant me the samaya that shows the path to great awakening; grant me also the bodhicitta. Grant me the Three Jewels—the Buddha, the Dharma, and the Saṅgha. O Protector, I pray that you lead me into the city of great liberation. O Hero, Sovereign of Heroines, Vārāhī and Heruka themselves, please explain the purity of the secret places and so forth that reside in the body."
Having spoken thus, the disciple is placed in front, with one person acting as the principal. [The master says:]
"Come, child! By the ritual of the mantra conduct of the Great Vehicle, you are a vessel for the great path; therefore, I make this authentic supplication to you. Whatever Buddhas have passed away, those who have not yet come, and those Buddhas of the present who remain for the benefit of beings—all of them, through these excellent secret rituals, attained the omniscience of a Buddha, the non-duality of method and insight. By the peerless application of secret mantra, even the Śākyasiṃha and others conquered the most terrible and powerful hosts of Māra."
"Whatever rites the child desires, grant them all without exception. May they attain the accomplishment of awakening," thus one says. "I take refuge in the Buddha, the Dharma, and the Saṅgha—the three certain refuges. To those who possess the nature of the three wheels, the various ḍākinīs, the lords of heroes and heroines, and all the sons of the Victors without exception, I take refuge in the gurus with a nature of total devotion." This is recited three times. Then, one should cause them to take the common vows and generate the bodhicitta. As for causing them to take the specific vows: "All Buddhas and Bodhisattvas, please attend to me! I, who am called [name], from this time forth until I reach the heart of awakening, shall generate the unsurpassed, supreme bodhicitta. Just as the Protectors have firmly resolved upon awakening, I shall firmly uphold the three types of discipline: the discipline of restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. I shall uphold the Buddha, the Dharma, and the Saṅgha—the unsurpassed Three Jewels—from this time forth. Regarding the vows of the Buddha-yoga, for the great and supreme Vajra family, I shall uphold the vajra, the bell, and the mudrās, each in its own nature. I shall also uphold the ācārya. Six times every day, for the great and supreme Jewel family..."
One should thoroughly bestow the four types of delightful samaya-generosity. In the pure and supreme Lotus family, which arises from great awakening, one should individually uphold the sublime Dharma of the three vehicles: the outer and the secret. In the great and supreme Action family, one should individually and completely uphold all the vows and respectfully perform the activities of offering. I shall generate the supreme and unsurpassed bodhicitta. Possessing all the vows, for the sake of all sentient beings, I shall liberate those not liberated, I shall release those not released, I shall give breath to those who have not found breath, and I shall establish sentient beings in nirvāṇa. Thus, one recites this three times.
Then, having protected oneself with the mantras of the six armors and blessed the three places, one touches those places with scented water and the vajra, and offers flowers and so forth to the head and other parts. Then, one gives the student a twelve-finger-width tooth-stick made of wood such as that from the Bodhi tree, with a flower attached to its tip. Then, on a square maṇḍala measuring one cubit on each side, smeared with cow dung and the like, the student should cast the tooth-stick while facing north or east. Reciting "Oṃ vajra hasa haṃ," one should cast it without looking upward. To examine the accomplishments that will arise, if it points toward the east and so forth, there are the six [results] such as pacification and so on; if it goes outside the maṇḍala, it is said that there is no accomplishment.
Then, having recited the mantra seven times over the urine derived from the syllable vaṃ, and having recited three times: oṃ hrīḥ viśuddha dharma sarvapāpani cāsyā śodhaya sarvavikāraṃ apanaya hūṃ, one should give it to them in the hollow of the hand and have them drink it. Then, having recited the same mantra seven times over the kuśa grass derived from the syllable hūṃ, it is for the purpose of the seat; and again, having recited the same mantra seven times over that derived from the syllable dhīḥ, it is for the purpose of the pillow. These should be given with the mantra oṃ vajratīkṣṇa. Then, having made three knots in a thread and tied it to the left arm, one should say: oṃ buddhamaitri rakṣa rakṣa sarvān svāhā. Having recited the mantra of the Blessed Lady seven times, one should crown them with flowers.
Then, the encouragement is as follows:
"Whatever sins were previously committed
Throughout countless tens of millions of eons,
By seeing a maṇḍala such as this,
They shall all be exhausted.
Those whose minds are utterly stainless
Regarding this supreme conduct,
By abiding in the midst of sufferings,
They shall destroy rebirth in the lower realms.
You, great beings, have today obtained
An incomparable gain.
Therefore, you should fully embrace
This teaching of the Victorious Ones and their heirs.
By generating yourself as a great being,
You shall proceed well upon the Great Vehicle.
Therefore, this is the supreme path,
The basis from which the Great Vehicle arises.
Whoever proceeds upon this
Shall become Tathāgatas."
Thus it is said. Then, having protected [the student] with the ritual mantra, give that very mantra to be recited. Instruct them, "Recite the dream [mantra] early in the morning," and have them lie down like a lion in a place free from distractions. One should then enter the maṇḍala house oneself and recite the mantra of the Blessed Lady. This is the sequence of the ritual for the preliminary consecration of the student.
Then, having sealed [the site] with the six mudrās, and being endowed with the yoga of the Blessed Lady, one should lift the goddesses of the maṇḍala to be consecrated into the sky for the purpose of the wisdom thread. Facing the eastern direction, once the signs are obtained, take a cord made of dead [plant] fibers moistened with flowers, or one purchased from a hero and spun by a young maiden, and boil it as prescribed. Place it inside five skull cups, mixed with white mustard powder and the five amṛtas. Spread it from the palm of the left hand to the tips of the fingers. Instantly visualizing the ḍākinīs and others in the sky before you, [the thread] resides from their hearts as the nature of light rays. Recite: "Oṃ āḥ vajraḍākinī vajrasūtre me prayaccha mahāmaṇḍalasūtraṇāya hūṃ." With this, one supplicates the ḍākinīs. By changing the names accordingly, one should also supplicate the guru and the others. Then, visualize the moon and sun arising from the syllable jaḥ at the two eyes, having the nature of yellow.
Reciting "Oṃ dṛṣṭi aṅkuśa jaḥ," one emanates light rays in the form of iron hooks from the lashes of the trembling eyes, thereby invoking and inviting the ḍākinīs and others, who are then dissolved into the threads of their respective colors held in the hands. Then, the disciple, assuming the attire of Khaṇḍarohā, first twists five threads of each color separately, and then combines those five into one. While reciting "Oṃ anyonya-anugata sarvadharmāḥ sphara spharānupraviṣṭāḥ sarvadharmāḥ atyanta-anupraviṣṭāḥ sarvadharmāḥ oṃ āḥ hūṃ," the ācārya should twist the thread—now a single fivefold strand—into a length twice that of the maṇḍala, with a thickness equal to a thumb's joint. Placing it in a lotus vessel, one consecrates it with flowers, the five nectars (amṛta), and so forth, and worships it with flowers and the like. Having blessed it with the garland, heart, and near-heart mantras, one performs the ritual of "abiding" (adhivāsana) by reciting "Oṃ vajrasūtra samayam ātikrama hūṃ." Then, with the mantra "Oṃ sarva saṃśodhani hūṃ phaṭ," one sprinkles the water from the vase over the site of the maṇḍala and anoints it with fragrant scents. Visualizing the maṇḍala of fragrances in the sky, one makes perfect offerings preceded by the water for the feet. Then, meditating on the two eyes of oneself and the disciple as the moon and sun with rays of light arising from the syllable jaḥ, one holds the thread at the navel with the left hand in the "half-vajra" posture.
Recite "Jjaḥ jjaḥ jjaḥ" and transform [the thread]. The practitioner in the north should also hold it in that manner and recite accordingly. Taking the thread, one should sit in the west and strike the sky-line toward the east; then, sitting in the south, strike it toward the north. To strike the sky-line equally, one sits in the north and east, and while snapping the fingers with the thumb and middle finger of the right hand holding a vajra, the line is struck. Furthermore, at all times when striking the lines, one should recite "Oṃ vajrasamayasūtraṃ mātikrama hūṃ hūṃ oṃ svā āḥ" and strike; by the sound of this, one should imagine that the heroes and heroines fill the expanse of space and dissolve into the thread. At all times when striking the lines, the master and the practitioner in the north should move in a counter-clockwise direction through all the quarters, and one should contemplate all directions as being of an equal nature. Having struck the sky-line, the two Brahma-lines should also be correctly established. Sitting in the northwest and facing east, one strikes the fundamental line of the north. Remaining in that same place, sitting in the west and southeast and facing north, one strikes the fundamental line of the east. Remaining in that same place and facing west, one strikes the fundamental line of the south. Sitting in the southwest, one strikes the line of the northeast. Sitting in the southeast, one strikes the line of the northwest. The student should sit in the positions opposite to those and strike the lines. As for how to strike them: if they are too thin, they cause disease; if they are broken, they cause ruin; if they are inauspicious, there is no accomplishment.
"If one circles to the right, the disciple is ruined; therefore, one should then strike the lines of meditative equipoise." This is the meaning. Regarding the Brahma-line, on the outside to the right and left, one omits two, one, two, one, and one parts respectively; these are the lines for the inner and outer door-surrounds, the inner and outer sides, the space between the pillars, and the pillars themselves.
Then, having attached the cord to the center, from the root-line to the Brahma-line, one circles inward from the inside, four times the measure of the door for each. Why? Because: "Starting from the root-line, by means of the four circular lines, one should circle to form the three wheels; this should be understood by the measure of the door. The remainder is the eight petals of the lotus, which should not be slightly more or less than the measure. The vajra, lotus, and so forth are the garlands; the heart-wheel and so forth are the rims." Thus it is said.
Therefore, from the first, having omitted the half-parts within the three inner sections, one should circle with circular lines. Then, for the sake of the vajra-garland, one should circle one part. Then, for the sake of the hub, one should circle one and a half parts. Each of the individual spokes has six parts. It is desired that the spaces between them also be circled with vajras and so forth. Behind the root-line, one circles with one, two, one, one, and six parts; these are the outer wall-line, the sensory qualities, the jewel-cornice, the lattice and half-lattice, the bakuli [balustrade], and the kramaśīrṣa [coping stone].
One should lay out the lines for the archways (toraṇa), the wheel of dharma (dharmacakra), the vajra tips, the lotus, the vajra fence, the mountain of fire, and the charnel grounds. From the mouths of the makaras atop the pillars of the archways, one should arrange the silk pendants and so forth as beautifully as possible. Regarding the archways, it is said: "The archway is three times the door; it has eleven tiers." Accordingly, these consist of the golden tier, the bakkulī tier, the jewel tier, the horse-hoof tier, the dark tier, the circular tier, the dark tier, the bakkulī tier, the jewel tier, the horse-hoof tier, and the harmin tier. Of these, each of the two dark tiers is one and a half units. The other nine tiers are each one unit. Furthermore, from the Brahma-line, having set aside five and a half units to the right and left, the first tier consists of two and a half units each. Likewise, above and above, one sets aside six units each in successive order, resulting in three and a half units each; then, having set aside four units each, resulting in five units each; then, having set aside two and a half units each, resulting in four and a half units each; then, having set aside three units each, resulting in five units each; and from the seventh tier, the four tiers have seven units each, while the eleventh has five units each. For all these tiers, there is a line for each according to the distinction of those parts that protrude outward and those that recede inward. Above the archway is the wheel of dharma, occupying two units. On both sides of it, within two units, are deer gazing toward the wheel.
At the hub of the crossed vajra, there are twelve gates. At the tips of the vajra prongs, there are sixteen parts. The tips of the prongs are thick at the top of the kramashīrṣa molding and gradually taper to three parts; they face the central prong on the ground of the two outer parts of the wheel of dharma. Some maintain that there are two parts for the lotus filaments; the ground of the vajra prongs and the filaments, including the corners, consists of four parts for the parasols and silk streamers. Then, having generated the syllables hrīḥ in the left and right eyes as the moon and sun, and looking toward the four directions, one should generate the divine pride of the Blessed Lady. Visualizing the sweeping away of the obscurations that are by nature the blockages of the gates to liberation, one should recite hī hīḥ and erase the lines of the gates. Other lines should also be erased after one has examined them oneself. This is the sequence of the ritual for laying the lines.
Then, having offered the torma, one should consecrate the five colored powders—whether derived from moonstone and the like, from the elements, or from rice and so forth—with charnel ground bones and the like. Instantly, one should visualize them as having the nature of the ḍākinīs and so forth. Visualizing the wisdom beings in the sky, one should summon and cause them to enter the wisdom colors residing at the heart, as described in the section on the marking cord. Once the wisdom colors have become of one taste, one should recite oṃ sarvabuddhaḍākinī and so forth, and then recite the mantra oṃ vajracitra samaya hūṃ one hundred and eight times.
Thus, one should ignite [the site] with a blazing gaze and bless each [participant] with the syllable HRĪḤ. One should ignite it through the blessing of truth and by the power of thoroughly accomplishing the goddesses. Reciting "HŪṂ," one should extract the central kīla, place it in the vajra of one's own hand, and fill the kīla-hole with the five colors. Having destroyed inauspicious signs with the mantra of the Bhagavatī and meditated on the utterly pure dharmadhātu, one should first remain in the center of the maṇḍala and then draw five lines starting from the northeast. Furthermore: "If thick, it becomes disease; if thin, the substances will be impaired; if crooked, there will be disputes; if broken, death is certain. If drawn circling to the right, the accomplishment of the colors will not arise." Having understood this meaning, one should draw it well. Specifically, for the directions of east, north, west, and south, the colors are black, green, red, and yellow. The central ground is white, with a lotus in the colors of the directions. The vajra garland is black. The mind wheel is also black. The speech wheel is red. The body wheel is white. The vajra, lotus, and wheel are each consistent with their respective [colors]. At the center of the central lotus, on the sun and the petals of the four directions, are curved knives (kartṛka). On the intermediate petals are skull-cups filled with nectar.
Upon the various lotuses and suns of the four cakras, such as the heart and so forth, there are also curved knives. At the archways, there are half-moons marked with vajras and jewels. The pillars and kramaśīrṣas of the archways are golden in color. Upon the elephants of the tiered archways, there are lions. The sensory qualities and so forth are as beautiful as possible. The petals of the outer lotus are five colors. The vajra garland is black. The garland of fire-mountain flames is five colors. Outside of that, in the eight cardinal and intermediate directions, one should draw the eight charnel grounds as described in the sādhana.
Then, having smeared the exterior of the maṇḍala with the five amṛtas and fragrant water, over which the mantra of the Blessed Lady has been recited seven times, one should dismiss the wisdom colors with "Oṃ Āḥ Hūṃ Vajra Muḥ" and place the colored powder containers in a secluded location. This is the sequence of the ritual for the colors.
Next, the vases that were previously consecrated should be arranged in counter-clockwise order according to their respective sequence. Then, incense burners containing camphor, turuṣka, and so forth should be placed in the eight cardinal and intermediate directions. The same applies to the banners.
Then, facing west and maintaining the divine pride of the principal deity of the maṇḍala, one should meditate on the protection wheel and so forth arising from the state of emptiness within the drawn maṇḍala. Having abandoned the bola, one should meditate on the form of the method in an instant with the words "Kaḥ Kola."
Through the expression of union with a consort who is either identical to oneself or external, the wisdom maṇḍala is invited. Preceded by the foot-washing and the water offering, one should please them by reciting "pheṃ" together with the blazing mudrā, and then cause them to enter into oneself. Having melted into great passion, they are emanated through the vajra path into the center of the wisdom goddesses within the lotus; one should visualize that they enter the samaya maṇḍala. Then, having emanated the goddesses and mentally made offerings, one should present flowers, incense, lamps, perfumes, pure food, and offerings of food, drink, things to be licked, and things to be chewed, as well as maidens, sons, elephants, horses, and so forth. Having made offerings with the respective offerings of the sixteen, eight, or four goddesses, such as Rūpavajrā and the others, one should praise them with the garland mantra and experience great bliss by tasting the amṛta. One should recite the mantra of the principal deity one hundred and eight times and the mantras of the retinue twenty-one times. One should offer the all-activity torma and recite the hundred-syllable mantra. This is the sequence of the ritual for the consecration of the maṇḍala. Then, the master exits from the maṇḍala and asks the disciples about their dreams. If they see dreams such as falling into a precipice, they should be protected with the armor mantra, and then the disciples are to enter the maṇḍala.
Recite: Oṃ praviśa bhagavān mahāsukhaṃ mokṣapuraṃ sarvasiddhisukhapradam paramasuhṛttama siddhya jaḥ hūṃ vaṃ hoḥ prasiddhya svāhā. With this, offer words of encouragement. Then, taking hold of the tip [of the flower garland], enter by circling to the left. Standing at the western gate and so forth, open the gates of the maṇḍala in the eastern direction and so forth by reciting: Oṃ vajrodghāṭaya samaya praveśaya hūṃ.
Then, offer the flower garland with the mantra: Oṃ paramamahāsukha āśaya sulalita vilāsin namite ra namāmi bhagavantaṃ jaḥ hrūṃ vaṃ hoḥ hi hi hi hi hī pratīccha kusuma añjali nātha hoḥ. Having offered the flower garland, take it back and bind it to your own head. Visualize that you are being empowered by the flower garland at the crown. Following the ritual that will be explained, such as the empowerment of the flower garland and so forth, and having received the authorization for all the activities of the ācārya, preceded by a praise to the nature of method and insight, which is the essence of great bliss, perform the blessing of truth for the purpose of admitting the disciples and for the sake of desiring the accomplishments (siddhi) of the maṇḍala:
"Pervading the minds of all sentient beings,
Abiding in the hearts of all sentient beings,
Having become the mother of all sentient beings,
Supreme samaya of the Mistress of Desire,
Supreme wisdom of truth,
Of the maṇḍala of insight and method,
O Protector, by the power of truth,
May you completely fulfill my desires!"
This is the sequence of the ritual for the ācārya’s self-entry.
Then, the disciple, having performed the ritual ablution, should be visualized in the form of the principal lady of the maṇḍala or Khaṇḍarohā. One should clothe them in robes with the mantra: oṃ sarvatathāgatānutartarabodhyalaṃkāravastropaḍāsamudraspharaṇasamaye hūṃ. One should bind the protection cord with: oṃ vajrarakṣa haṃ. One should bind the turban with: oṃ vajroṣṇīṣa hūṃ phaṭ. One should bind the blindfold with the mantra: oṃ cakṣurbandha varmaṇaya hūṃ. Reciting oṃ āḥ khaṃ vīra hūṃ, the flower garland is handed over. Then, having sprinkled with the water of all-activity, one should imagine the three seats of the three hand-symbols at the three places, pervading the body with the light rays of the three syllables possessing the three colors. While the disciple stands at the eastern gate, the Action Vajra leads them while reciting hūṃ, and the ācārya asks: "O dear child, who are you?" The disciple should reply: "I am a fortunate one of great bliss." Then, one should generate the bodhicitta by reciting: oṃ sarvayogacittam utpādayāmi. Again, holding the vajra at the heart, one recites: oṃ surate samayas tvaṃ siddhi vajra yathā sukhaṃ. Again, holding that very [vajra] with the hand and the vajra, one says: "Today, you are blessed by the heroines of all the Tathāgatas. Do not speak of this to those who do not possess the samaya of the maṇḍala of the heroines of all the Tathāgatas, or to those who have not seen the great maṇḍala."
One should enter within the curtain with the mantra: Āḥ khaṃ vīra hūṃ. Recite seven times: Oṃ śrī herukāya vidyā rājāya dhi mahe svāhā. Then say: "I lead you, my child, into this maṇḍala, the abode of Vajrayoginī, as the sovereign of the ḍākinīs." At the eastern gate, perform three prostrations to the ground and so forth with: Namaḥ te hūṃ, namaḥ mi hūṃ, namo namaḥ hūṃ svāhā.
Then, in that same place, recite: Oṃ sarva vīra yoginībhyaḥ pūjā upasthānāya ātmanāṃ niryātayāmi sarva tathāgata vīra yoginī ḍākinī adhiṣṭhantu māṃ. At the northern gate, recite: Oṃ sarva vīra yoginīnāṃ pūjā abhiṣeka ātmanāṃ niryātayāmi sarva tathāgata vīra yoginī lāme abhiṣiñcantu māṃ. At the western gate, recite: Oṃ sarva vīra yoginībhyaḥ pūjā pravartanāya ātmanāṃ niryātayāmi sarva tathāgata vīra yoginī khaṇḍarohā dharmacakra pravartaya māṃ. At the southern gate, recite: Oṃ sarva vīra yoginībhyaḥ pūjā karmaṇe ātmanāṃ niryātayāmi sarva tathāgata vīra yoginī rūpiṇye karma kuru māṃ. While reciting these, have the student join their palms at the three places and prostrate.
"Today, you have entered the family of all the Tathāgatas, heroes, and yoginīs; therefore, I shall generate vajra-wisdom within you."
Wisdom
"By this, you will even attain the accomplishments (siddhi) of all the Tathāgatas, so what need is there to mention other accomplishments? If you speak of this in the presence of those who have not seen the maṇḍala, it will bring great suffering if the samaya is transgressed." Having said this, place the vajra on the crown of the head and ring the bell, saying: "This is the vajra of samaya; if you speak of it, your head shall be split." Having made this understood, hold the vajra at the heart and give the command: "Vajravārāhī now dwells perfectly within your heart; if you speak of her to others, she will immediately tear [your heart] and depart."
Then, with the thumb and ring finger, place [the water] from the lotus vessel atop the victory vase (vijayakalaśa) into the disciple's mouth, saying: "This is the water of hell for you; if you transgress the samaya, it will burn you. If you guard the samaya, you will attain accomplishment. Drink this vajra nectar-water!" Recite oṃ vajra amṛta uṅkṣaṭa hūṃ and make them drink the oath-water. "From this day forward, I am your Vajrayoginī; you must certainly do whatever I command. Therefore, be conscientious; do not act contrary [to my instructions] and fall into hell." Thus it is said. This is the sequence of the ritual for the samaya and the drinking of the oath-water.
Then, for the sake of ascertaining the accomplishments, the deity should be invoked into a disciple who possesses the complete characteristics and qualifications.
Furthermore, in a place free from distractions, one should possess the yoga of the Blessed Lady and clearly meditate upon the maṇḍala. Having performed one hundred thousand recitations, one should bring a qualified disciple before oneself. Visualizing the disciple as the Blessed Lady arising from the syllable baṃ within the context of emptiness, one should recite: sarvavīrayoginīnāṃ cādhiṣṭhitvaṃ śrīvajravārāhyāveśa. Thus, one should cause the descent exactly as it is. Once the descent has occurred, the deities who have entered are absorbed into the seed-syllable at one's own heart. Then, holding a vajra over the disciple's head, one should request the deities to depart with: oṃ kṛto vaḥ sarvasattvārthaḥ siddhiṃ dattvā yathānugaṃ gaccha tvaṃ buddhaviṣayaṃ punarāgamanāya ca hūṃ hā aḥ jhaiḥ muḥ. This is the sequence of the ritual for the descent of wisdom.
Then, one should have the disciple look at the maṇḍala and ask what appears before their eyes. One should understand the sequence of pacifying and so forth based on the colors they mention, such as white and so on. With that, holding the right thumb together with a vajra, and performing the vajra dance while reciting the mantra of the Blessed Lady, one should perform the blessing of truth while circumambulating as follows: "By my correctly introducing the disciple into this very maṇḍala, the deities will arise according to their respective families, and likewise, merit will be produced. For the vessel of the family sequence, through such power of merit..."
"In that same way, the accomplishments will certainly arise in this maṇḍala." This is the sequence of the ritual for the student while wearing the blindfold. Then, one flower from the previously offered garland is taken and placed in the student's hand while saying "TRĀṂ." Then, visualizing the flower garland and imagining that one is free from sin, the ācārya blesses it. With devotion as a prerequisite, one should mentally visualize the maṇḍala of the principal goddess and her retinue, and cast the flower upon her head while reciting: "PRATĪCCHA KUSUMAM ANJALINĀTHA HOḤ." If it falls within the five lines, the family should be declared by this very act, and the yoga of that specific deity should be bestowed, and the accomplishments should also be examined. If it falls outside the five lines, it should be cast again up to three times. Even in that case, it is only a minor accomplishment. If it falls outside the outer vajra garland, there is no accomplishment, and the maṇḍala should not be shown. That very garland cast into the maṇḍala should be tied to the student's head with the mantra: "OṂ PRATIGṚHṆA TVAM IMAM SATVA MAHĀBALA." This is the sequence of the ritual for the initiation of the flower garland. Then, one should meditate on the principal goddess on the moon at the student's heart and a blazing RAṂ at the forehead. "OṂ VĀRĀHĪ SAYANTE DYACAKṢUR UDGHAṬANA TATPARA | UDGHAṬAYA SARVA AKṢO VAJRA CAKṢUR ANUTTARA ||" (OṂ Vārāhī, open the eyes, intent on opening them; open the supreme vajra eyes of all!)
Reciting "Oṃ vajranetra apahara paṭalaṃ hrīḥ," the blindfold should be removed and the maṇḍala shown. "Behold this sublime maṇḍala! Now, generate supreme faith. You are born into the family of the Heroines; the mantras and mudrās shall grant you blessings." Reciting "He vajra paśya," the maṇḍala should be shown, starting from the principal female deity down to the female gatekeepers, preceded by the student's name. Then, reciting "Oṃ vajramaṇḍala mahāmaṇḍala praviṣṭo 'ham," "Yogamaṇḍala mahāmaṇḍala darśito 'ham," and "Guhyamaṇḍala mahāmaṇḍala labdhito 'ham," the samaya is proclaimed with "Hoḥ hoḥ." This is the sequence of the ritual for entering the maṇḍala by the ācārya.
Then, having offered whatever wealth one possesses to the guru, and kneeling with palms joined, one should make this supplication for the water empowerment: "Just as the Buddha Vajrabodhi bestowed the great offering, for the sake of my protection, please grant me the Vajra Mother and the rest."
Then, according to the ritual to be described, the student is purified with the nirmāṇa mantra. Having invited the heroes and heroines with light rays from the seed syllable at the heart, one supplicates for the empowerment of the student: "Just as Vajradhara bestowed the source of qualities for the sake of protecting beings, likewise, please grant the sublime empowerment to these students." Thus it is said.
Then, having entered through the mouth of the disciple seated upon a multicolored lotus drawn at the eastern gate, [the seed-syllable] is instantaneously generated from the state of emptiness as Akṣobhya from the syllable HŪṂ, or generated in the form of a ḍākinī. Invited as before into the wisdom-being (jñānasattva) who is inseparable [from the commitment-being], the goddesses of the maṇḍala circle, together with the heroes, melt through great passion. Entering through the aperture of Vairocana and emerging from the path of the vajra, the disciple is consecrated by that seminal fluid. Having emerged from the lotus, possessing the attire of body color, hand implements, and so forth, one should visualize the goddesses such as the ḍākinīs, who abide filling the sky together with their consorts, bestowing empowerment upon the disciples with auspicious songs.
One should also recite auspicious verses oneself. Taking a little water from the Victory Vase (vijayakalaśa) or other vases, pour it into a lotus vessel or a conch-shell vessel and perform the rite. Alternatively, one should proceed by means of the water in the form of the nectar of bodhicitta from the tips of the vajras, together with their ornaments, according to the sequence of the individual vases. While reciting:
"Great Vajra, to whom the three realms prostrate,
Source of the three secrets,
Grant the empowerment, O all heroines!"
And: "OṂ ĀḤ VAJRA UDGATA ABHIṢIÑCA SURATA STVAṂ AHAM," one should bestow the empowerment. Then, one should contemplate the attainment of great bliss. This is the sequence of the ritual for the water empowerment.
Then, the disciple, having supplicated the guru as before...
Instantly generate Ratnasambhava or Rūpiṇī, arisen from Oṃ and a jewel, as the wisdom being (jñānasattva). Contemplate that the goddesses dwelling in space confer empowerment, and that the goddesses of form, such as Rūpavajrā and the rest, proclaim auspiciousness. Then, perform the same for the vajra, the bell, and the name.
Next, the [statue or object] made of gold, cloth, or the like, having become Ratnasambhava, is blessed as the nature of that very [deity], with the forms of the five Tathāgatas or the goddesses, and the Lord of the Family (kuleśa) residing in the center. With the five mantras: Oṃ vajradhātvīśvari abhiṣiñca hūṃ; oṃ sattvavajri abhiṣiñca bhrūṃ; oṃ ratnavajri abhiṣiñca trāṃ; oṃ padmavajri abhiṣiñca hrīḥ; oṃ karmavajri abhiṣiñca aḥ—bless the forehead, the two sides, the crown protuberance (uṣṇīṣa), and the back in that order. Holding it to the head, recite the preceding verse and: Oṃ āḥ vajramukuṭa abhiṣiñca suratastvam ahaṃ, and vajra tuṣya hoḥ. This is the sequence of the ritual for the crown empowerment (mukuṭābhiṣeka).
Then, with the mantra Oṃ hūṃ trāṃ hrīḥ aḥ, bind a silk ribbon or a flower garland to the forehead.
Then, in response to that supplication, one should visualize the syllable Hrīḥ and the lotus and so forth as the form of Amitābha or Khaṇḍaroha, inseparable from the wisdom being (jñānasattva) in an instant. Reciting the preceding verse:
"The vajra empowerment of the Buddhas,
Just as it was obtained, so too by you today,
Receive this very supreme accomplishment of all the Buddhas."
Having said this, one touches the three places of the disciple with the vajra and bestows the vajra with the right hand. This is the sequence of the ritual for the vajra empowerment.
Then, for the disciple who has supplicated in that manner, one should instantaneously generate the form of Amoghasiddhi or Lāmā, arising from the syllable Khaṃ and the sword, inseparable from the wisdom being. Having generated them in that way, one places [the vajra] in their left hand and, together with the mudrā holding the vajra and bell, recites the preceding verse and:
Oṃ vajrādhipati tvam abhiṣiñcāmi tiṣṭha vajrasamayas tvaṃ |
Oṃ vajraghaṇṭā agrahito śrī bhagavān me sānnidhyaṃ bhava ||
This is the sequence of the ritual for the master empowerment (adhipati-abhiṣeka).
Then, having supplicated in that manner, one should instantaneously generate the form of Vairocana or the Principal Lady, arising from the syllable Oṃ and the wheel, inseparable from the wisdom being. Holding the vajra and bell at the head, one recites the verse beginning with "The empowerment is bestowed..." and so forth.
"Oṃ heruka adhipati tvam abhiṣiñcāmi vajranāma abhiṣiktaḥ paramārya vajra tvam." By means of such words, the empowerment is conferred upon the nature of Vairocana or the Blessed Lady according to the specific name of the fallen flower; this is the sequence of the ritual for the name empowerment. Furthermore, a disciple who has obtained these empowerments is authorized to listen to, explain, and practice the mantras of the Kriyā and Caryā Tantras, but not the Yoginī Tantras without the coemergent empowerment. Then, the disciple, with palms joined, makes this supplication: "By your very kindness, grant me the Vajrācārya empowerment, endowed with supreme compassion, so that the welfare of myself and others may be perfected." Having meditated on the vajra as being of the nature of the syllable Hūṃ, one should take up the vajra while reciting: "The being without beginning or end is Vajrasattva, the great joy, the nature of the assembly of ḍākinīs, the lord of the vajra pride." This is the sequence of the ritual for the vajra samaya. Then, having meditated on the bell as being of the nature of the syllable Āḥ, one should take up the bell while reciting: "This is the characteristic of the sound of the bell of all the Buddhas; by holding it constantly, the Victorious One has proclaimed supreme awakening." The disciple, having taken it, rings it and recites: "Becoming is pure by its very nature; by its very nature, it is made into a reality."
"This being, the naturally pure sattva, shall bring about the sublime becoming." This is the sequence of the ritual for the bell samaya.
Next, the samaya of the mudrā shall be explained: "Having stabilized the mental form, just as forms are stabilized, therein the mudrā is proclaimed. Consecrated by the wisdom mudrā, one should enjoy all desires and accomplish all siddhis." Having said this, the disciple, appearing in the attire of Vajrasattva, is consecrated in union with the wisdom mudrā and should be placed in the expanse of the embrace. This is the ritual for the mudrā samaya, the sequence of the ritual for bestowing the three samayas.
Then, the disciple who has received the three samayas sits before the eastern door according to the previous ritual. Visualizing themselves in the form of Vajrasattvī or the Blessed Lady, and having performed the ritual of the water empowerment, the act of conferring empowerment, and so forth, one should confer the manifest empowerment while reciting: oṃ āḥ sarvatathāgatābhiṣekasamayaśrīye hūṃ svāhā. Then, the goddesses of the maṇḍala are to be absorbed into that very person in the form of wisdom sattvas. Having consecrated them with oṃ supratiṣṭha vajre svāhā, one should offer flowers and so forth. Thus it is said: "The ācārya who desires to confer empowerment should, with a sixteen-year-old wisdom consort, embrace her equally with hands joined in the union of the vajra and bell."
To summarize, this is the sequence of the ritual for the empowerment of the irreversible or the master: the purity of the celestial mansion as the purity of Vairocana, and the purity of the five buddhas as the synthesis of the five aggregates. Then, the master himself recites the heart mantra and so forth three times, and says: dattāsi mayā bhagavān asmin sannihito bhava, and gives it to the disciple. The disciple also says: sādhu gṛhīto mayā bhagavān asmin sannihito bhava, and accepts it by reciting this three times. This is the sequence of the ritual for the authorization of the mantra.
Then, taking ghee and honey from a vessel of gold or silver with a golden probe, one meditates on the syllable praṃ in the disciple's eyes and says: oṃ vajranetra apahara paṭalaṃ hrīḥ. As for the opening [of the eyes]: "Just as the King of Eye-Physicians removed the cataracts of the world, so may the Victorious Ones remove the cataract of ignorance from you, my son." This is the sequence of the ritual for the eye medicine.
Then, taking a mirror and reciting aḥ over it, one shows it to the disciple: "All phenomena are like reflections: pure, clear, and stainless; ungraspable and inexpressible, yet truly arisen from causes and actions. Like a mirror, the Vajra Mother is the sovereign of all heroines. She dwells perfectly within your heart, my son. You possess the eyes of a leader. Realize that phenomena are thus: without essence and without location."
"Accomplish the welfare of sentient beings without equal"—this is the sequence of the mirror ritual. Then, having bestowed the bow arisen from the syllable hoḥ with the word hoḥ, one should recite: oṃ sarvatathāgatānurāgayasva. The disciple, likewise drawing the bow, should recite: oṃ sarvatathāgatānurāgayāmi, and mentally pierce the obstructors (vighna) in the cardinal and intermediate directions, above and below. This is the sequence of the bow and arrow ritual.
Then, having visualized the disciple in the form of Vajrasattva or Vajravārāhī, one should say: "This is held in the hands of all heroines and Vajrasattvī; you must hold it constantly. Firm in the conduct of the Vajra Mother," and thus entrust the vajra. The disciple should receive it, reciting: oṃ sarvavīratvaṃ siddhi vajrasamaya tiṣṭha eṣa tvaṃ dhārayāmi vajrasattva hīḥ hi hi hi hi hūṃ. This is the sequence of the vajra conduct ritual.
Then, having visualized the disciple in the form of Vajravārāhī, one should say: "The khaṭvāṅga, the curved knife, and the lotus vessel—these are the hand symbols of Vajravārāhī, abiding perfectly both externally and internally. Take them, O Heroine!" Having said this, one should bestow them, consecrated by the mantra of the Blessed Lady. This is the sequence of the ritual for the khaṭvāṅga and so forth.
Then, having visualized the disciple in that way, the light rays from the seed-syllable at one's own heart invite Akṣobhya and the others, who are then absorbed into the wheel and so forth.
Akṣobhya is the form of the wheel; Amitābha is the earring; Ratnasambhava is the necklace; Vairocana is said to be the bracelet; and Amoghasiddhi is taught as the girdle. As it is thus stated, one should recite in sequence: Oṃ vajravairocanīye hūṃ hūṃ phaṭ for the wheel on the head. The same applies to the five skull-cups. Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ is for the earrings. Oṃ sarvabuddhaḍākinīye vajravarṇanīye hūṃ hūṃ phaṭ is for the necklace. Oṃ ha, namaḥ hi, svāhā hu, vauṣaṭ he, hūṃ hūṃ ho, phaṭ haṃ is for the bracelets. Oṃ vaṃ, haṃ yoṃ, hrīṃ moṃ, hreṃ hriṃ, hūṃ hūṃ, phaṭ phaṭ—reciting this three times is for the girdle. One should understand that this threefold recitation applies to all of them. This is the sequence of the ritual for bestowing the observances of the wheel and so forth.
Then, the prophecy is proclaimed with the mudrā: "Having extracted you from the lower realms of existence, for the sake of the supreme peace of existence, I, Vajrasattva, the Tathāgata, shall grant you the prophecy." Then, according to the manner in which the flower fell, one speaks the name of one's own family: Sarvatathāgatasiddhi samayas tvaṃ bhūr bhuvaḥ svaḥ. This is the sequence of the ritual for the prophecy.
Then, in a place secluded by a curtain or the like, the disciple offers to the guru a mudrā—a young woman endowed with the samaya of physical form, youth, and so forth.
With palms joined, one should pray to the Guru, the Blessed Lady, with devotion:
"Through your very kindness,
I have attained the unsurpassed activity.
Therefore, O Protector,
Please grant me the secret empowerment."
Then, the Ācārya should abandon the pride of the goddess and abide in the form of Cakrasaṃvara or the aspect of method. From the state of emptiness, the mudrā is generated as the goddess. Having preceded this with the blessing of the vajra and lotus, they enter into union. Reciting "Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ," the individual goddesses invited by the seed syllable at the heart enter into union with him, and he dissolves them into himself.
Melting through great passion, they emerge from the avadhūtī and stabilize the coemergent [bliss] within the vajra-jewel. Holding the vajra-jewel with the thumb and ring finger, it is drawn out from the lotus. Visualizing the melted Tathāgatas and one’s own bodhicitta as inseparable, the disciple is generated in the form of Vāgvajra. Because disrespect may arise if they see it, the eyes are bound with a cloth. Placing it into the mouth, which is not within the range of the eyes or hands, he says:
"Just as the Buddhas
Empower their sons
With the delightful bodhicitta
Of Vajradhara and the rest,
So should you empower these children."
He speaks thus, together with the mantra of the principal lady of the maṇḍala.
He, too, should drink it while all the Tathāgatas and the assembly of gurus exclaim, "O, how blissful!" The mudrā should rise and, having removed her garments, the drop residing in her lotus should be placed into his mouth. He, too, should drink it in that manner. Because the conventional bodhicitta of method and insight is secret, it is the secret empowerment. This is the sequence of the ritual for the secret empowerment.
Then the disciple should make a supplication with the words, "To the Buddha Vajrabodhi," and so forth. [The master says:] "This is your mental consort, examined by the Buddha himself. Through the application of turning the wheel, experience the supreme bliss. Marked by the vajra posture, look at the tip of the jewel." Having said this, he should hand over that very [consort] or another mudrā. She, too, should anoint her body with saffron and other fragrant substances. She should show her lotus to the disciple and say: "O, my lotus is most wonderful! It possesses the basis of all bliss. If you attend to it according to the ritual, I shall remain before you. By performing the activity of the lotus, if you please the Perfect Buddha, I myself shall always truly abide in this very great bliss." Then, saying "Bhañja mokṣa hoḥ," she should assume the attire of a deity and generate herself in the form of the Wisdom Goddess. Then, with a white HŪṂ and a red Ā, she should generate the vajra and lotus.
With the syllables vyā and dyā, the vase and the anthers are consecrated. With the left hand, one should visualize a red hrīḥ at the channel of the index finger located on the left side. With the tongue, one utters sī and generates [the deity]. Reciting oṃ sī sī sī ha ha ha svāhā and oṃ sarvatathāgatānurāgaṇa vajrasvabhāvātmako ’haṃ, one should understand the distinctions of joy according to the guru’s oral instructions. Then, the Tathāgatas invited by the light rays from the seed syllable at one’s own heart bless one’s body. One should imagine that the guru also causes immeasurable Tathāgatas to enter, whereby they become of one taste, and then engage in union.
"By the application of turning the wheel,
One experiences supreme bliss.
Marked by the vajra posture,
One should look at the tip of the jewel."
One should understand the meaning of this and, holding [the fluid] as appropriate, release it very slowly. It should be taken from the lotus with the tongue and drunk as the nature of reality itself. This is the sequence of the ritual for the wisdom-gnosis empowerment (prajñājñānābhiṣeka).
Then, having received the third empowerment, the bestowal of the fourth, the word empowerment (śabdābhiṣeka), is as follows:
By meditating on that wisdom-gnosis (jñāna), which attains the specific temporary distinctions, the bodhicitta increases, the afflictions (kleśa) are purified, and all phenomena (dharma)—which are inconceivable and not the domain of conceptual thought—are realized as the nature of the Great Vajradhara, the essence of Mahāmudrā. This explanation of these points constitutes the sequence of the ritual for the fourth empowerment.
Then, the hand of the mudrā is placed in the hand of the disciple. The master holds them with his left hand, and placing his right hand, together with a vajra, upon the disciple’s head, he says: "The Tathāgatas are the witnesses to whom I entrust this to you." Having thus made the Tathāgatas the witnesses, he says:
"By this application, which purifies the three realms, if one does not act [in this way], there is no Buddhahood through any other means. This is the unsurpassed conduct of the consort (vidyā-vrata) of all Buddhas. For any fool who transgresses this, how could there be any accomplishment (siddhi)?"
Having said this, he bestows the conduct of the consort. This is the sequence of the ritual for the conduct of the consort.
Then, regarding the meaning of the statement, "The fourth is also like that": "By the empowerment of bodhicitta, the stains of the disciple are purified; then the authorization (anujñā) is granted." With these words, while the disciple is seated upon a cushion, the master says "Bhrūṃ" and visualizes a Dharma wheel, and saying "Oṃ vajra hetu maṃ," he places it upon the disciple's feet.
Placing in the right and left hands a conch arisen from Aḥ, a volume of scripture arisen from the first vowel, and a bell arisen from the final vowel, the student is made to ring the bell while reciting:
"All things have the nature of space;
Space itself is devoid of characteristics.
By being equal to space,
The supreme of all is clearly revealed.
From this moment on,
Filling all directions with the unsurpassed
Conch of the Dharma,
Thoroughly turn the Wheel of Dharma."
Thus, having granted the common authorization, the special authorization is as follows: Visualize the students in the forms of Vairocana and so forth, or the Blessed Lady and so forth, and grant the authorization by reciting five times the words "Vajra," "Ratna," "Padma," and "Karma" in place of "Dharma" in the following:
"For the sake of benefiting all sentient beings,
Throughout the entire world without exception,
Thoroughly turn the wheel of the Dharma
In whatever way is necessary to discipline them.
Having the nature of skillful means and insight,
Like a wish-fulfilling jewel,
Free from the apprehension of effort,
Accomplish the welfare of sentient beings today."
The student then prostrates and says:
"I shall do exactly as the Sovereign has commanded."
This is the sequence of the ritual for authorization. Then, at the eastern gate, holding a parasol over the student, they join their palms and say:
"This student is entrusted to you."
"Be the holder of the tantra," thus he supplicates the principal deity of the maṇḍala. Then, setting aside the parasol, he says:
"Now you shall become a master of the maṇḍala. You are the holder of the mantras and the tantra. All the Buddhas, Bodhisattvas, and deities will be pleased. Out of compassion for all sentient beings, you yourself must draw the maṇḍala with great diligence, just like the Supreme One. Enter the continuum of the practitioner. By entering and viewing the supreme secret maṇḍala as supreme, today your sins will be liberated without exception, and you will abide in the authentic state. Furthermore, there is no transmigration for you. By this very vehicle of Great Bliss, having utterly purified saṃsāra, you shall turn back from the sufferings of saṃsāra. O long-lived one, by this very empowerment today, you are certain to be the sovereign of the kingdom of all the three realms, together with all the Buddhas and their vajras. There is nothing in the three realms like the sin of being free from desire; therefore, you must never become free from desire. Engage with all forms of passion; never fear Great Bliss. Consume the five meats along with the amṛta, and likewise maintain the other samayas. Never take life. Do not abandon the glorious jewels. Do not abandon the vows, and do not forsake your ācārya. Just as the Tathāgatas have spoken, there is nothing that should not be done. By teaching the mind of skillful means and insight..."
"You have no sin, so you need not fear. Since you have been empowered according to the ritual, just as one acts toward a beloved son, with a mind of affection, place yourselves in equanimity with devotion toward all the heroes and heroines. By your own devotion, uninterrupted and through the samayas, you shall grant inexhaustible bliss. Abiding in Cakrasaṃvara, you shall become equal and immutable with the Vajrayoginīs." This is the sequence of the rite of encouragement.
Then, once the disciple has thus received empowerment, they should say: "Today we are successful; today I possess life. Today I am born into the family of the Buddha; today I shall become a dwelling place of the Buddha." Having said this, they should offer to the guru whatever they can afford: horses, elephants, precious gems, gold, silver, clothing, ornaments, cattle, male and female servants, wives, children, and so forth.
Then, during the day, one should provide a feast and a Dharma teaching for young maidens, monks, and nuns. At night, without being noticed by others and in a secluded place, one should assemble as many heroes or heroines as possible—five, thirteen, twenty-one, twenty-nine, or thirty-six—seated upon the maṇḍala circle in the form of the wheel. They should be naked, with hair loose, holding curved knives and skull-cups, adorned with the five mudrās, and possessing the samaya of holding the khaṭvāṅga and ḍamaru, together with the samaya-possessing women.
To the left of the ācārya, the vajra-consort (vajra-vidyā) should be seated. In that way, the vessels that have been obtained should be arranged. Then, the ācārya should purify the beer and so forth according to the ritual explained in the sādhana, and perfectly make offerings to the assembly of deities, such as the maṇḍala-cakra. With the purified beer, using the ring finger of the left hand, one should draw a circle in the center of the maṇḍala and a source of phenomena (dharmodaya) on the outside. In its center, one should please the assembly of deities invited by the light rays of the seed-syllable. Likewise, having inserted the assembly of goddesses into the outer yoginīs, one should meditate on oneself as the principal female deity of the maṇḍala. The samaya substances should be purified as before, or instantly transformed into nectar (amṛta) by the mantra: OṂ SARVA VAJRA ḌĀKINĪ SARVA BHAKṢAṂ ŚODHAYA GUHYA VAJREṆI HŪṂ SVĀHĀ. Having been invited, the patron should perform a maṇḍala, prostrate, and say, "Please accept this as you please." Then, the karma-vajra should place the vessel of intoxicants in the right hand and, with the left hand facing upward, say: "Look at the nature of your own mind! Do not have any doubt about this. Brahmins, dogs, and outcasts—eat them all as being of one nature." Having said this, he should offer it. The yogins and yoginīs should also perform the lotus-hand gesture and say: "The dharmas of the Sugatas are unchanging, stainless, and ungraspable. There is no grasper here; I take refuge without delusion." Having said this, they should receive it in that manner.
Offer the first portion of that very [substance] to the ācārya and then drink it yourself. Then, when serving the drinks, the lickables, the edibles, and so forth into the individual vessels, one should serve the ācārya twice as much in the vessel for the intoxicant and so on. In that way, having uplifted the mind with the intoxicant and so forth, one should request permission from the ācārya and sing the subtle, supple vajra songs, performing the respective mudrās along with dance. One should also request permission at the times of going and coming. Then, having pleased [the ācārya] with the intoxicant and so forth, if the mind becomes highly uplifted, one should perform immeasurable karaṇas—such as side-long glances, kissing, embracing, and touching the breasts—having abandoned conceptual thought, shame, and the like. At that time, even if the limbs are incomplete or the form is ugly, one must not reject [the partner]. Then, collect the leftovers from the end of the row and place them in front; pour the intoxicant and so forth into them as well. Filling the mouth with the intoxicant, bind the blazing mudrā and, uttering "HŪṂ," pour it into that [vessel]. Then, having consecrated it with "OṂ KHA KHA KHĀHI KHĀHI UCCHIṢṬA BALIM UCCHIṢṬI BHAKṢAKA SVĀHĀ," take the remainder offering cake together with the lamp outside and entrust it [to the spirits]. Then, the patron should offer whatever wealth they possess, perform a maṇḍala, and prostrate, saying: "By this merit, may all sentient beings attain the accomplishment of Mahāmudrā."
This is the sequence of the gaṇacakra ritual. Then, at night, having placed cast images and so forth before oneself, one should visualize them instantaneously from the state of emptiness, together with their respective seed syllables at the heart, and cause them to enter the maṇḍala. Having performed the ritual bathing in the eastern direction of the maṇḍala and offered water for rinsing the mouth, the nir-mañca [cleansing] is performed as follows: recite "OṂ BAṂ HAṂ YOṂ HRĪṂ MOṂ | HREṂ HRIṂ HŪṂ HŪṂ PHAṬ PHAṬ" or "OṂ ĀḤ VIGHNĀNTAKṚTA HŪṂ," and while reciting "HŪṂ" seven times, take white mustard seeds with the right and left hands, circle them twice to the right and left, and then cast the sprinkled mustard seeds into the fire while reciting "OṂ SARVA PĀPA DAHANA VAJRASATTVA SYA SARVA PĀPA DAHA SVĀHĀ." In the same way, water, a white clay bowl, dūrvā grass, a lump of cow dung, a lump of dough, and a cooling cloth are also used. Touching with both hands, one should make offerings of flowers and so forth. This is the sequence of the nir-mañca ritual. Then, while reciting "OṂ HŪṂ TRĀṂ HRĪḤ AḤ," one should anoint the cast images and so forth with the five nectars and the five products of the cow. For painted images and the like, the bathing is performed in a mirror. Then, with water from the vases and so forth, preceded by auspicious songs, one should also recite "Bodhivajra..." and so forth, perform the bathing, and dress them in robes. Having offered praise, one requests them to depart. This is the sequence of the ritual for the special abiding of the deities.
Then, having understood the distinctions between the tantras and the deities of the tantras, one should instantaneously generate the samayasattva from the state of emptiness in the form of a cast statue or the like. For volumes, temples, and so forth, one should visualize them in the form of Amitābha and others, arising from the syllables Hrīḥ and Bhrūṃ. Having invited the jñānasattva, the empowerment is conferred just as it was for the disciple. Then, one should offer garments with the respective mantras of each deity. Alternatively, one should first utter Oṃ Āḥ, place the word for "garment" and so forth in the middle, and append Hūṃ Svāhā at the end.
Having purified them with "Oṃ Āḥ Sarvaśodhani Hūṃ Phaṭ," one should offer rice and so forth with "Oṃ Vajre Svāhā." One should show the mirror with "Oṃ Vajrasattva Āḥ." Then, one should please them with a homa fire offering. Taking honey placed in a silver vessel, one should apply it with a golden probe while reciting the mantra "Oṃ Cakṣu Cakṣu Samanta Cakṣur Viśodhani Svāhā" and perform the opening of the eyes. One should serve milk porridge with "Oṃ Diyam Anne Samādhi Dhyāna Prīṇane Svāhā." Having served the rinsing water and so forth, one proclaims the samaya with "Oṃ Hūṃ Trāṃ Hrīḥ Aḥ."
Then, the volumes and so forth—Amitābha and the other deities together with their consorts—melt, and the volumes, temples, and so forth are instantaneously generated from the state of emptiness in the form of the samayasattva, or in the form of cast statues and the like.
In that regard, the wisdom-being (jñānasattva) is introduced by means of one’s own seed-syllable. One should then imagine that empowerment is conferred by the water of the vase and by the Tathāgatas summoned by the seed-syllable at the heart. Reciting the mantra of that very deity one hundred and eight times constitutes the consecration (pratisthā). Then, with palms joined:
"Just as all the Buddhas,
While residing in the Tuṣita heaven,
Entered the illusory Māyādevī,
So likewise, remain steadfastly here.
O Protector, remain here perpetually;
For the sake of increasing the very nature of bodhicitta,
Please accept these offerings and so forth
For the benefit of [Name]."
Having thus made the supplication and performed the praise, one should recite the hundred-syllable mantra, request forgiveness, and request the deities who are not part of the consecration to depart. One should then offer an appropriate fee (dakṣiṇā) to the master (ācārya). This is the sequence of the consecration ritual.
Next, since the fire offering (homa) is taught for both empowerment and consecration, the fire offering will now be explained. For pacification (śāntika), the hearth (kuṇḍa) is white, circular, and one cubit in size, facing east. For enrichment (pauṣṭika), it is yellow, square, and of the same dimensions, facing south. For killing (māraṇa), it is black, triangular, and eight finger-widths in size, facing north. For magnetizing (vaśīkaraṇa), it is red, triangular, twelve finger-widths in size, and facing west. The depth of all hearths is half their width; the rim is one-eighth of the width, and the outer circumference is half of that. The outer ledge is equal to the measurement of the rim. In the center of the hearths...
On the pedestals, one should draw the symbols of the vajra, the wheel, and so forth. Inside that, one should construct the hearth using milky trees and the like, according to the proper procedure. Then, the ācārya, possessing the qualities appropriate to the ritual action, sits upon a seat shaped to correspond with the hearth. From the state of emptiness, he instantaneously meditates on the body of Vajrayoginī. In the center of the hearth, from a red syllable RAṂ and so forth, there arises a deity red in color and so on, holding a rosary, a gesture of fearlessness, a staff, and a water-pot in her right and left hands. She abides upon a lotus and sun disk. Through the light rays of the syllable RAṂ, the wisdom-being (jñānasattva) is invited and becomes of one taste with her. Into the lotus at her heart, one should cause the maṇḍala circle to enter, invited by one’s own seed-syllable.
Then, preceded by the offerings, one first offers the ladle with the mantra: OṂ AGNAYE SVĀHĀ. Then, with OṂ NAMAḤ SAMANTABUDDHĀNĀṂ [Name] ŚĀNTIṂ KURU SVĀHĀ and so forth, one should examine the auspicious or inauspicious nature of the fire. Then, reciting the mantra of each respective deity and visualizing the maṇḍala circle at their heart, one should perform the burnt offerings according to the distinctions of the activities, such as pacifying and so forth. These are to be offered in sequence with aśvattha, palāśa, udumbara, milky trees, sesame, rice, grain, curd-rice, dūrvā grass, and kuśa grass, with the mantras: OṂ VAJRA-LADĀYA SVĀHĀ and OṂ VAJRA-YAJÑĀYA SVĀHĀ.
OṂ VAJRA KUBERĀYE SVĀHĀ. OṂ SARVA PĀPA DAHANA VAJRĀYA SVĀHĀ. OṂ VAJRA PUṢṬAYE SVĀHĀ. OṂ SARVA SAṂPADE SVĀHĀ. OṂ VAJRA ĀYUṢE SVĀHĀ. OṂ APRATIHAṬA VAJRĀYA SVĀHĀ. With these mantras, one should perform the burning. Then, having offered the ladle and spoon, and having offered water for rinsing the mouth and tooth-sticks, one should dissolve the maṇḍala of deities into oneself and, reciting "OṂ KṚTO" and so forth, request them to depart. This is the sequence of the homa ritual.
Then, the ācārya should worship the maṇḍala as before, face the eastern gate, and hold the vajra and bell. Having dissolved the wisdom maṇḍala into one's own heart, one should give the neck-cloth of the vase to a young maiden. With an aśoka leaf or with the vajra of one's own hand, one should open the path of the Brahma-line up to the wheel of great bliss. Having swept away the lotuses and so forth, one should place a little colored powder on one's own head. Having swept up all the colored powder and poured it into the vase, it should be loaded onto an elephant or similar animal, adorned with a parasol and so forth, and cast into water flowing toward the great ocean. Then, having filled that vase with water, one should return to the maṇḍala house, sprinkle it, and smear it with cow dung and so forth. Having pleased the young maiden with a feast of sweets and so forth,
one should offer a fee and dismiss her. At night, one should hold a feast for the heroes and heroines, and also for the poor and destitute. By the virtue of this maṇḍala ritual of Vajravārāhī that I have composed, may all beings of the three realms without exception—
May I attain his very feet. This concludes the ritual of the maṇḍala of the Blessed Lady composed by Śrī Umāpatideva. It was translated, edited, and finalized by the great Indian abbot and paṇḍita Vāgīśvaragupta and the translator, the monk Chos rab.