Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive guide for the construction and activation of a maṇḍala associated with the Sovereign Tantra in Four Parts. The text functions as a technical liturgy, directing the practitioner through a sequence of preparatory and performative stages designed to achieve spiritual siddhis. It begins with internal purification and the use of heart mantras, moving into the physical preparation of the ritual space, including the expulsion of local spirits and the precise painting of the maṇḍala ground. The work details the visualization of a complex pantheon of deities, such as Vajrasattva and Padmabhava, and prescribes specific mudrās, mantras, and offerings to invite these entities into the space. By committing to these rigorous protocols—which include the use of specific pigments, the placement of fourteen vases, and the performance of empowerment rituals—the practitioner is led from the role of a student to a consecrated yogi. The text ultimately binds the practitioner to a set of ethical samaya vows and a path of non-duality aimed at the liberation of all sentient beings.
Provenance
About this text
A ritual manual concerning the condensed essence of the maṇḍala of the King of Tantras, the Glorious Four Seats, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Āryadeva, also known as Caryāvratipāda. The text was translated into Tibetan by Gayādhara and bod kyi lo tsA ba ’gos khug pa lhas btsas, and it is preserved in volume ཡ of the Tengyur within the collection of Other Wisdom Tantras. Spanning fifty-one pages in this edition, the work enacts a path of purity through the practice of the heart mantra and the use of non-duality to destroy the battle of saṃsāra. It provides technical instructions for ritual performance, including the placement of the earth parasol and the use of specific implements—such as the conch, lotus, and bezoar—to summon, expel, or overcome hatred. A scholar or serious reader consults this text today to examine the precise intersection of internal visualization and external ritual action, specifically how the practitioner employs the body and ritual objects to manipulate spiritual forces and achieve a state of purity.
Cite thisAnuvāda, “A Maṇḍala Ritual for the Glorious “Sovereign Tantra in Four Parts” called “A Concise Summary of the Essence”” (Toh 1613), machine draft, 2026.https://naxiai.com/tibetan/works/toh1613
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized ritual technology found in Indo-Tibetan tantric traditions, where physical architecture and somatic gestures are seen as inseparable from mental realization. For the modern reader, it illustrates the intersection of art, liturgy, and psychology in the creation of a sacred environment.
Structure
Passages
Section
Description
1-13
Preliminary Practices and Space Preparation
Covers the heart mantra, the use of ritual implements, the expulsion of local spirits from the ground, and the initial painting and purification of the maṇḍala site.
19-24
Deity Visualization and Iconography
Describes the specific colors, attributes, and seed-syllables used to emanate deities such as Dīpā and Padmabhava.
30-53
Mudrās and Mantras
Details the technical execution of samaya mudrās, weapon mudrās, and the specific mantras associated with the vajra and bell.
59-68
Empowerment and Consecration
Outlines the final stages of the ritual, including the identification of goddesses, the conferring of empowerments, the recitation of vows, and the offering of fees to the guru.
Themes
Ritual Purity and Space Sanctification (2-13)
Somatic and Vocal Technology (Mudrā and Mantra) (30-53)
Deity Emanation and Visualization (19-24, 60)
Empowerment and Ethical Commitment (Samaya) (61-67)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for the Glorious “Sovereign Tantra in Four Parts” called “A Concise Summary of the Essence”·
In the language of India: Śrī-catuḥpīṭha-tantra-rājasya-maṇḍalopāyika-vidhi-pañjikā-sārasamuccaya-nāma. In the language of Tibet: The Condensed Essence of the Ritual for the Maṇḍala of the King of Tantras, the Glorious Four Seats. Homage to the Blessed Noble Avalokiteśvara.
First, I bow to Nāgārjuna, who preceded the four-syllable [mantra]. I prostrate to the Buddha’s speech, which is extremely hidden and secret. From among these supreme secrets, the honey-like nectar arises from the lotus; I bow to the first Dharma, the reality of the wisdom of touch.
I prostrate to the second speech, which is the experience of the nectar of honey from the instructions of Vajrasattva within the lotus of the wisdom of the vowels (āli). I bow to the third speech, which is free from anger, pride, and the like, and is impelled by universal wisdom.
I prostrate to the Buddha’s speech, which, through the supreme leader of the three vehicles, proclaims the immortality of sentient beings. Having seen the lineage transmitted one to another through eighteen hundred thousand [verses], this is the sublime yoga treatise that refutes external treatises.
It is without poetic meter or logic, and is completely free from the characteristics of grammar. The words of the yogis who possess wisdom are all yoga treatises. What use are external treatises, which increase delusion and ignorance, and are like the bodies of beings, bubbles, or the stage of a dance?
The Heart Mantra
The dharma called the "Heart Mantra" should be practiced as the path of purity. From the apprehension of the pure dharma, the body will undoubtedly become pure. Having mounted the chariot of non-duality and donned the armor of the bindu, if one strikes with the arrow of suchness, the battle of saṃsāra will be destroyed.
The treatises that rely on the ultimate meaning are those learned from one to another. Their extremely hidden and secret meaning is explained through symbolic language. From the twelve-thousand-verse Catuḥpīṭha Tantra, having found the application of suchness, the ritual of the maṇḍala is taught.
Divided into eighteen, it is the play of embodied beings in saṃsāra. The accomplishment of mantras for pacifying, increasing, magnetizing, summoning, expelling, binding, and so forth, as well as homa and the characteristics of the maṇḍala, should be illustrated.
The ācārya, being devoted to the secret yoga, should examine a good disciple with discipline and then draw that very maṇḍala. This is the first chapter: the ritual for engaging in the examination of the disciple.
First, the ācārya should perform the preliminary retreat and so forth. In a location agreeable to the mind, sitting upon a comfortable seat, one should visualize the first vowel in the center of a sun maṇḍala on the right hand. On the left, situated in the center of a moon, it should be beautified with the letters of nectar. White, smoke-colored, and conch-white [pigments] are on the fingers of the right hand, along with gorocanā, the three fragrances, and the terrifying [substances].
The earth parasol is to be placed on the left. Wisdom and consciousness are the two thumbs. The hands and so forth are the performers of the actions. With white, one threatens and paralyzes. With smoke, one moves and opens. With the conch, all are summoned. With the lotus, one summons and expels. With bezoar, one overcomes hatred. With the three impurities, one causes to fall. With fear, one slays—this is well explained. The earth parasol performs all activities.
The mudrā called Āli is to be invoked by the eight seed-syllables. The supreme vajra, blazing with light, the seed-syllable of fire, is to be placed at the upper gate. One should contemplate the earth [syllable] at the eyes. In the sky of the ears and nose, the seed-syllable of the water of nectar is white; one should contemplate it everywhere on the tongue. With the third of the eighth class, the root is pressed down from above. The third of the [vowels] is Ra itself; the fourth is the wind joined below. It is the sound, the youth, the possessor of the drop; it is named the fourth syllable. Water is delusion at the throat. The afflictions are to be placed at the cooking time. One should move them at the heart with wind. Fire is at the navel, and likewise the cattle. Having arranged them by the placement of the syllables, from the seed-syllable comes the form of the deity. Residing in the center of a moon maṇḍala, one should contemplate Vajrasattva. Seated upon a lotus throne, with light like snow and the kunda flower, with two hands in the bodhisattva posture, wearing a crown of the five buddhas, holding a vajra at the heart, and resting the bell of the left at the hip, his body is adorned with all ornaments.
Clad in most beautiful garments,
Blazing with various rays of light,
One should say, "I am Vajrasattva."
One's own wisdom seed-syllable,
Perfectly joined with sound and the bindu,
Ending with the word for "homage" and "burning,"
One should perform the preliminary service by reciting it three hundred thousand times.
The eight yoginīs should be served by reciting four hundred thousand times.
Stout-faced, frowning-faced, and the others,
Should be recited fifty thousand times.
The worldly deities of the external abodes,
The very fierce accomplishments of the Lord of Victors,
Will be accomplished in every way
After reciting three thousand times.
Success is achieved through the preliminary service;
Without service, there is no maṇḍala.
Through those mantras and yogas,
One will be gradually blessed.
This is the second chapter: the ritual for pleasing the deity through preliminary service.
Then, through exertion in the mantra service,
The stable, the moving, and so forth,
Will be brought down immediately.
The mantra is correctly taught:
OṂ VAJRA ĀVEŚA JAḤ.
If one recites [the mantra of] the Buddhas and so forth,
It should be accomplished with three hundred thousand.
OṂ HILI HILI HŪṂ JAḤ.
Since it is accomplished with three hundred thousand,
One brings down [the deity] by seeing men and so forth.
OṂ MĀTALI HŪṂ PHAṬ.
It is accomplished with three hundred thousand;
This should be brought down by hearing.
OṂ MĀTALI CITTA CALITE HŪṂ HŪṂ PHAṬ.
If one recites it one hundred thousand times,
The practitioner brings down men and so forth from afar.
OṂ BAṬṬĀLI BAṬṬĀLI HŪṂ PHAṬ.
First, for three hundred thousand times...
Once the mantra practitioner has performed the preliminary service (sevā), by merely uttering the name, all the deities of the secret mantra will descend. Oṃ battāli battāli hūṃ phaṭ. If the mantra practitioner has first performed the preliminary service for one hundred thousand recitations, even water, pebbles, stones, and trees will be made to descend. The master of the supreme maṇḍala, having first exerted himself in the preliminary service, should then examine that very maṇḍala with great composure. If one does not please the deity, it is a self-defilement. Holding the vajra and bell in hand, through the yoga of Vajrasattva and the others, one should visualize a wind maṇḍala circling at the various tips. Joining the wind at the heart with the wind, one should stir it with the seed-syllable of wind. With wisdom at the tip of the vajra, one should visualize the seed-syllable and stimulate it at the heart. Visualizing the form of a lioness, one should cast it forth with the fierce hūṃ. By means of the previous mantra application, one strikes the flowers together with water. This is according to the distinctions of superior, middling, and inferior persons. Oṃ ramarama ho ho ho a a a phaṭ. If one wonders whether the descent will occur through the yoga of mantra and empowerment, by this mantra application it will descend immediately. One who has been brought down by this very [method] is called a person possessing the samaya. As for those practitioners who are unfortunate and people of inferior fortune, the examination of their characteristics will be explained; thereafter, the medicinal substances will be explained. Having previously committed many misdeeds...
Even if the gods do not turn their attention [toward you], by means of these secret mantras and incense, they will be brought down at that very moment. The yogi, having taken the five limbs of a black goat, should recite [the mantra] in the proper places of water, fire, and wind. Having joined the wisdom seed-syllable at the heart with the seventh of the seventh, and having made equal portions of great guggulu and great black butter, one should mix them with the seven medicinal substances and the nectar-water along with the guggulu. Having recited the vajra seed-syllable, one should burn it at the time of offering. By merely smelling its fragrance, they will be brought down at that very moment. One should mix khroti-ka and dzoti-ka with the five hooks. The five types, such as the "mad-making" [substances], should be mixed in equal portions. Having anointed them with great black butter and mixed them with nectar-water, if one tastes them with the faculty of the tongue, they will be brought down at that very moment. Through this application, one will teach the Dharma to both inferior and supreme sentient beings. For a well-examined disciple, the master should draw the maṇḍala. Having gone for refuge to the Three Jewels, possessing a body and so forth that are pure by nature, speaking gently and pleasantly, possessing a beneficial mind such as compassion, being especially intent on hearing and learning, delighting in virtuous actions such as generosity, striving in the Mahāyāna, possessing faith in the secret Dharma, and always constantly respectful toward the guru—one should fully accept such a disciple.
This is the third chapter: the ritual for thoroughly examining the disciples for all [types of] descent.
Next, I shall explain the ritual of the maṇḍala, which accomplishes all siddhis. First, with a mind of compassion and benefit, one should thoroughly take possession of the ground. In a location that delights the mind, one should avoid that which is impure. Having taken possession of a pure location, the wise one should begin the maṇḍala there. Having spread out canopies, one should hang various fine cloths. One should decorate the various places with parasols, victory banners, and so forth. The Victorious Ones and the supreme [beings] are diligent in thoroughly taking possession of the ground. One should smear it all around in a square shape with scented water. Having drawn an eight-petaled lotus with powders of white, yellow, and so forth, one should place the vase called "performer of all actions" in its center. A thread of five colors should be placed on the eastern petal. A vajra should be placed in the south, and a bell should be set in the north. A conch vessel of the five nectars should be set on the western petal. The earth of the five colors should be placed in the intermediate directions and at the center of the lotus. Having meditated on oneself as Vajraḍākinī, one should perform the ritual of the branches of awakening. With scents, flowers, incense, divine food, and torma offerings, one should please [the deities] there with offerings. This is the characteristic of taking possession of the ground. Having bound the two vajra-fists and held them over the breasts, one then enters the ground and should understand everything.
Oṃ! Whoever has become the master of this place, depart elsewhere! In this region of the earth, I shall undertake the welfare of sentient beings. Nāgas, yakṣas, and so forth, gandharvas, bhūtas, bhūtīs, and ḍākinīs, go away immediately! Oṃ hūṃ phaṭ phaṭ svāhā. This is the mantra and mudrā for requesting the site.
Then, regarding the vajra and bell, whose characteristics of wisdom are explained below: having taken hold of the vajra and bell, one should cast them while in meditative equipoise. One should visualize the Vajraḍākinī generated from the water of the vase, her form beautiful and perfectly complete, seated upon a lotus throne, holding a vajra and bell in her hands, and extremely radiant with white light. With all the necessary substances, one should perform extensive offerings. Having bound the two fists, one should raise the white bezoar (givinga). Slightly hooking the tips of the two [fingers], this mudrā is shown at the heart. Oṃ āḥ svāhā. This is the essence mantra and mudrā.
Touching the tip of the vajra, one should recite [the mantra] one hundred and eight times over the vase. With the seed syllables of the five Buddhas, one should sprinkle the five-colored threads. With the stacked seed syllable of the lion, one should purify all the pigments. Oṃ hṛḥ svāhā. In that very place, the yoginī, preceded by the non-giving torma, should offer the torma of requisites in the eight directions. Having fully taken possession of the site according to the previous mantra,
[The text continues with the ritual of the site.]
To those who perform the work of painting with colors, the samaya and the trainings should be bestowed. Having gathered everything together, the vases and so forth should be placed in the southern direction. Once again, having smeared them with fragrance, the marking lines should be drawn. This is the fourth chapter: the ritual for the complete appropriation of the site.
The five colors, dyed with the fivefold essence, should be prepared. The master, having carefully examined the specific details for laying the lines, should place the drops and signs in the center of the site and in the eight directions. The disciple should stand in the northern part, while the guru stands in the southern part. Having laid the eight lines, a square should be formed beneath that. Once everything is completely finished, in the center of that maṇḍala, the five parts should be divided, with three parts for the interior. One part is for the exterior; having encircled the interior and so forth, the outer area is the abode of the yoginīs. The central maṇḍala consists of nine squares, adorned with vajra pillars. The fourfold crossed-vajra should be drawn in the four corners of the center. The gates, being square on all sides, should be measured by dividing them into five parts. The gates, divided into four parts, should have the goddesses' ledges. By the eighth part of the gates, the locations for all the colored powders should be established. In the square lattice and half-lattice, the patterns should be drawn evenly on top. The nine-square central part should be filled with the colors of the directions. The area outside the vajra should be filled with red pigment. Furthermore, outside of that, it should be drawn like a fence.
The ground of the areas outside of that should be examined to see how beautiful it is. All the abodes of the gods are the color of refined gold. It is square with four gates, completely adorned with four archways. It is embellished with vajra pillars and should be painted in various ways. It is surrounded by garlands of tinkling nets, nets, half-nets, and so forth. In the four intermediate corners, upon half-moons, it should be beautified with vajras. At the gates, victory banners resting upon vases should be raised. At the eastern gate, one should raise a banner marked with a lion upon a lotus. At the northern gate, those marked with peacocks should be raised. A victory banner marked with a lotus and a swan should be placed in the west. Likewise, one marked with a lotus and a makara should be placed in the southern direction. Straight and together with vajras, they should be joined in their respective places. In that way, that very maṇḍala is the abode of all the Buddhas. Eight vases should also be placed in the eight directions. Completely filled with scented water and adorned with tree leaves at their mouths, they should be placed on the eight sides of the gates and also in the four corners. Jaya and Svastika are at the eastern gate; Siddhi and Ṛddhi are in the north. Jaya and Vijaya are to be arranged in the west; Siddha and Bhaya are at the southern gate. Starting from a single cubit, one should proceed up to sixteen. For the yogin who seeks the purposes of pacifying, increasing, and magnetizing, this is the ground portion of the maṇḍala.
The master should first perform the preliminary service. This is the fifth [chapter], concerning the purification of the wisdom thread and the pigments, and the ritual for placing the vases.
Then, having emanated one's own body as Vajraḍākinī, if resources are available, the master should station four disciples at the four gates. If not, they should be paired as two; finally, one should examine [the site] alone. First, through the application of the "launching" [gesture], one should expel the hostile ones such as Māra.
With the sun [hand] brandishing the vajra and the moon [hand] ringing the bell, one should certainly launch [the thread] by circling and moving. At the eastern gate, with the mudrā of looking, one should perform the equal step, the separating step, the contraction of one [leg], and the movement of the left. Having uttered "I am Vajrī," one terrifies [the obstructors] with the sound of "HŪṂ."
OṂ HŪṂ HANA HANA MĀRAYA DUṢṬĀN GHĀTAYA GHĀTAYA A A HŪṂ HRĪḤ PHAṬ.
In the location of the northern gate, having moved the vajra and bell and emanated as Caṇḍī, I shall speak. One should fill [the space] with the sound of "HŪṂ." Having firmly bound the vajra-palms, one should press them toward the heart. [Perform] the right-extended, left-extended, earth-touching, and circular steps.
OṂ HŪṂ ĀḤ PHAṬ. Having meditated on the form of a vetāla, one should launch [the thread] toward the western direction. Holding the two signs [mudrās] and planting the hands at the waist, with knees joined and the left in a launching posture, one should perform the lion's step with pride, circling to the left. Filling [the space] with the sound of "HŪṂ," one should utter "OṂ HŪṂ A."
Abiding in the direction of the southern gate, one emanates in the form of Caṇḍālī and hurls [the kīla]. Having firmly bound the vajra-fist with both hands, one should hold it above the crown of the head. With the knee-stance and the tortoise-stance, one should perform the circling and the reversing movements. The fierce seed-syllable HŪṂ should be filled with the sound of recitation: OṂ HŪṂ A PHAṬ. Abiding in the eastern position, one should again apply the hurling movement. Holding the vajra at the heart with the right hand, and having meditated on oneself as the Wisdom Ḍākinī, one should utter HŪṂ. With the right leg extended and the left extended, the right extended and bent, and the left extended and bent, having destroyed the vighnas of the center and below, one should protect the body with the kīla-fence, the net, and the armor. Having meditated on oneself as the Wisdom Ḍākinī, one sits perfectly in the sattvaparyaṅka posture. Joining both hands together, one extends the fingers and joins the tips. OṂ HŪṂ PHUṂ PHAṬ. This is the mantra and mudrā of the net. Having firmly bound the vajra-palms, one should raise the wisdom-consciousness. Joining the lotus and the parasol, one extends them and circles them in the eight directions. OṂ JAMBHĀNANI HŪṂ PHAṬ. This is the mantra and mudrā of the great fence. The yogin extends his hands, and having visualized the vajra there, he protects the five places on the ground, thereby joining the seven underworlds. This is the mudrā for piercing the heart with the kīla. OṂ HŪṂ PHUṂ PHAṬ. This is the sixth chapter, the ritual for protecting the maṇḍala.
Then the mantra practitioner, abiding in the meditative absorption of Vajraḍākinī and out of compassion for all sentient beings, should perform the sprinkling of the vases. It is taught that there are fourteen vases; their characteristics of suchness are now explained. Having filled the vases with water, one should summon the waters of the Ganges. Oṃ tapte tapte mahātapte hūṃ svāhā. By reciting this seven times, the Ganges is blended into the mantra. One should mix various fragrances, flowers, and the five nectars (amṛta). Adorning the mouths with tree leaves and sprouts, one should provide a seat for each. Wrapping the necks with pairs of cotton cloths, they should be made beautifully and extensively. Having mixed them with milk, flower garlands should be suspended. Joining the earth, the parasol, and consciousness at the tips, the remaining three should be joined. Touching all the vases, one should recite this mantra seven times: Oṃ hūṃ suṃ kṣuṃ yuṃ hūṃ svāhā. This is the mantra and mudrā for placing the vases. In the eight directions, starting with the east, they should be placed in succession. Then the ācārya should make his own body the nature of the Vajra Sky. Adorned with garments of great colors and new silk and so forth, and having decorated the entire body, he should meditate on the crown of the five Buddhas. With a mind in perfect meditative equipoise, he should don the armor of the branches of awakening. Having donned the armor, he should perform the protection and binding. Extending both hands, he should increase wisdom and consciousness. Making the gesture of a swan’s wing, he should—
One should circle [the mantra] near the heart: OṂ HŪṂ PHEṂ PHAṬ. This is the mantra and mudrā of the great armor. Regarding the characteristics of the vajra and bell, one should grasp them as they have been explained. Having taken them with the two [hands] in that very way, one should say, "I am Vajrasattva." With the mudrā of the three banners, by extending [the arms] in what is called the "vajra" [gesture], one protects the eight limbs together with all eight syllables. On the tongue is the seed-syllable of water; in the ears and nose is space; earth is to be applied to the eyes. Likewise, Brahmā is the blazing fire; in the throat is the driver of delusion; movement is perfectly situated in the heart; the afflictions are in the nape of the neck; and the cattle are at the root of the navel. Having protected the eight limbs, one should perform the recitation in the form of the deity. One should worship oneself completely with flowers, incense, perfumes, and so forth. OṂ VAJRA KĀYA HOḤ. OṂ VAJRA PĀKYA ĀḤ. OṂ VAJRA HRĪDAYA HŪṂ. OṂ SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ. OṂ VAJRA ŚUDDHAḤ SARVA DHARMĀ VAJRA ŚUDDHO ’HAṂ. OṂ YOGA ŚUDDHAḤ SARVA DHARMĀ YOGA ŚUDDHO ’HAṂ. That which is called "vajra" is the vajra-self; this is the stage of manifest awakening. This is the seventh ritual, the play of the manifest awakening of oneself. Then, one should begin the great yoga. Having gradually generated the mountains and so forth, one should meditate on all the yoginīs and deities in sequence with mantras and mudrās. For the seven meanings of wind and fire, one should apply the seed-syllable of Vajrā, perfectly pressed by sound and the bindu.
The four elements should be established; the meaning of the seventh is applied according to the aspiration. It becomes like an ocean of milk. By the vajra seed-syllable of the past, it is applied as the lord of all mountains. By the previous abode of wisdom, the supreme support is emanated. A supreme city arisen from gold, adorned with the seven precious gems, decorated with garlands of tinkling nets, and arrays of nets and half-nets. Having first meditated on the multi-storied palace, one should emanate the primordial Buddha, wisdom, the maṇḍala of all yoginīs, and the deities. In the center, upon a lion throne adorned with a sun maṇḍala, from the seed-syllables of the vowels and consonants, the form of the central deity is specially generated. With three faces and six arms, possessing the beautiful radiance of a dark blue cloud, with three eyes, laughing and wrathful, and endowed with the expression of passion, he sits perfectly in the sattva posture. Above, an arrow is to be placed. The second [hand] embraces and holds the breast; the third is a vajra. On the first left [hand] a bow is placed, completely filled with the water of nectar; this is the sign of the second left [hand]. The third is a bell, draped in most beautiful garments. With locks of hair bound with silk, a crown of skulls is firmly bound. Thus, with the six signs and a body draped in all ornaments, possessing a blazing mass of various fires, the Buddha-yoga is placed in the sky.
Her seat is insight, white in color and exceedingly beautiful. With her two hands she embraces the throat, and with her teeth she bites the lower lip. With her feet entwined, she causes the vajra to dissolve into the lotus. The yogin should meditate upon the Buddha of Space in the center in this manner. In the eastern square, one should visualize Vajraḍākinī, arisen from the syllable of nectar, seated in the posture of a lordly elephant. Her light is white like a kunda flower, and she is accompanied by a playful emission. Her two hands have hair that is completely loose, and she is highly adorned with the five buddhas. Her body is adorned with snakes, and she has three eyes, making the wrathful sound of HŪṂ. She holds a khaṭvāṅga and a yogic vessel, radiating various rays of light. Her lower garment is an elephant hide, and she wears a human skin as a robe. Adorned by a maṇḍala of fire, one should meditate on Vajraḍākinī in the east. To her north is the goddess Caṇḍālī, arisen from the seed-syllable of fire. She is yellow in color and exceedingly beautiful, laughing "ha ha" with bared fangs. Her hair blazes upward, and she wears a crown of the five buddhas. Above a peacock, she sits perfectly in the half-lotus posture. Her body is adorned with snakes, and she is most beautiful with her two hands. She holds a khaṭvāṅga and a yogic vessel, seated upon a maṇḍala of the sun. Her lower garment is an elephant hide, and she wears a human skin as a robe. In the northern direction of wisdom—
One should meditate on the fierce ḍākinī. In the western direction of wisdom is Vetālī, the fierce one who proclaims the sound of HŪṂ. She sits in the squatting posture upon a garuḍa seat. Her body is red and exceedingly beautiful. With her two hands, she proclaims the terrifying HŪṂ. Her hair is blazing and disheveled. She is beautifully adorned with the five buddhas. She holds a khaṭvāṅga and a yogic vessel. Her body is adorned with snakes. She wears an elephant-hide lower garment and a human-skin upper garment. Arising from the sound of the drop, one should meditate on the goddess of the west.
In the southern direction of wisdom is the goddess known as Caṇḍālī. Her body is blue and extremely fierce. She laughs with a terrifying HA HA. She sits in the half-lotus posture upon a seat of a servant. Her hair is loose and flowing. She is beautifully adorned with the five buddhas. Her two hands laugh with HA HA. She is like the light of a blazing mass of fire. She holds a khaṭvāṅga and a yogic vessel. She is completely draped in snake ornaments. She wears an elephant-hide lower garment and a human-skin upper garment. Arising from the sound of the drop, one should meditate on Caṇḍālī in the southern direction.
The goddess Siṃhī of the northeast sits in the playful posture upon a lion seat. Her body is yellowish-white. Her two hands perform the wrathful HŪṂ-mudrā. Her light rays shine and blaze like fire. She is exceedingly beautiful in her red garments. She is completely draped in snake ornaments. She wears an elephant-hide lower garment and a human-skin upper garment. Arising from the sound of the drop, one should meditate on Siṃhī in the northeast.
Holding a sword raised upward, and in her left hand a noose with the threatening gesture, one should meditate on her arising from the seed syllable as she incinerates all the Māras. In the southeast is the goddess Vyāghrī (Tiger Woman), in a circular posture, seated upon a Vajravārāhī throne. Her body is white and blue, her two hands are intensely wrathful, and she is beautiful, draped in red garments. Holding a hook, a noose, and the threatening gesture, she subdues all who are hostile; one should meditate on her as having the radiance of a blazing mass of fire, preceded by the seed syllable. In the southwest is the goddess Śṛgālī (Jackal Woman), in the posture of half-lotus, seated upon a buffalo throne. Her body is red and blue, and she is beautiful with her two hands. Holding a battle-axe, a noose, and the threatening gesture, she is draped in red garments; one should meditate on her as having a blazing maṇḍala of fire, terrifying with her "ha ha" laughter, arising from the seed syllable. In the northwest is the goddess Ulūkī (Owl Woman), in a squatting posture, seated upon a jackal throne. Her body is red and yellow, holding a staff, the threatening gesture, and a noose. She wears red garments upon her body; one should meditate on her arising from the seed syllable. In the nine-square grid of the heart maṇḍala, there are four ḍākinīs at the gates. At the eastern gate is a ḍākinī, seated upon a corpse throne. Her body is white and intensely radiant, adorned with loose, flowing hair. With both hands placed at her mouth, she is draped in all the ornaments.
With a red robe draped over the shoulder, meditate on her as being stirred by the syllable Phūṃ. At the northern gate is the goddess Dīpā (Lamp), whose seat is similar to that; she is yellow in color and very terrifying, with palms joined placed at her crown, beautifully adorned in red garments—meditate on her as arising from the syllable Pheṃ. At the western gate is Cūṣaṇī (Sucker), seated upon a preta; she is red in color and blazing intensely, drinking blood with her cupped hands. Arising from the seed-syllable Phroṃ, she guards the western gate. At the southern gate is Hāriṇī (Seizer), seated upon the previously described seat; she is blue in color and blazing intensely, wearing red garments upon her body, and holding a gi-wang and a pestle—meditate on her as arising from the seed-syllable Phriṃ.
Outside the fourteen locations are twenty yoginīs, clearly encircled by a vajra garland. In the circular outer area, free of archways, lotuses and moons are indicated. Oṃ haḥ hoḥ hriḥ: Pukkasī, Śabarī, Caṇḍālī, and Mahācaṇḍī hold vessels of nectar in their hands. To the north, Ghiṃ ghaḥ: Caṇḍī, who partakes of blood and meat, holds a lotus vessel filled with the five iron hooks, covering it with one hand. To the west, Kuruḥ: Caṇḍakṣī, the fierce and ugly one, holds a lotus filled with a torma. To the south, Vattāli hūṃ: Kapālinī and Vajrī, holding a vase, food, and drink, and covering them. Oṃ: In the northeast, meditate on Lāsyā, who is graceful, and on the left, on Lāsā, who is poised with pride.
HŪṂ SRIḤ. The Great Conch Lady is the Joyful One; she anoints with the mudrā of fragrance. HŪṂ HOḤ. In the southeast is the Lute Lady; she plays with the vajra mudrā. SRIṂ. She is the Flower Lady; with palms joined, she gathers and scatters them upward. HŪṂ HŪṂ. In the southwest is the Songstress; the white one moves and sings. IṂ. She is the Incense Lady; holding it by the wrist, she offers it like incense. HŪṂ. In the northwest is the one called the Dancer; she sways to the left and performs the triple circumambulation. HŪṂ. She is the Lamp Lady; her palms are joined in homage. These twenty offering goddesses should be visualized as beautiful in their common form. This is the eighth chapter: the ritual of the Great Mudrā of the supramundane deities who reside upon the seats of wisdom and other seats.
From the element of fire, the Lord of Space is placed in the east. He is blue in color and possesses four arms. He sits upon a garuḍa seat and is adorned with a topknot of matted hair. He is manifested as the gatekeeper, holding a wheel, a sword, a staff, and a conch. To his right, arising from the syllable LAṂ, the Goddess Śrī should be placed. She is yellow in color with her hair tied at the nape of her neck. Her right hand is in the gesture of fearlessness, and her left holds a lotus. To her left is Vārāhī, emanated from the syllable VAṂ. She has the face of a sow and is wrathful. She wears a crown of a garland of skulls and is intensely bound. Her body is blue and greatly blazing; she delights in yellow garments. In her left hand is a skull-cup filled with blood, and in her right, she devours a human head. At the northern gate is Brahmā, arising from the syllable OṂ.
Blazing intensely with red light rays, he has four faces and four arms, adorned with a crown and seated upon a swan. His right hands hold the gesture of supreme generosity and a rosary; his left hands hold a lotus, a water-pot, and a yak-tail whisk. To his right, arising from the syllable Baṃ, is Brahmāṇī, who resembles her lord. To his left, arising from the syllable Saṃ, is Sarasvatī, with the luster of a karketana gem, her body adorned with flower garlands, and she stands playing the tambura lute.
At the western gate, arising from the syllable Saṃ, is the white Haraṇī, mounted upon a bull. She wears a tiger-skin upper garment draped over her shoulder, and her head is adorned with a crescent moon. Her three eyes, the gesture of supreme generosity, a small drum, a skull-cup, and a spear adorn her hands. She constantly abides in song and dance, proclaiming auspicious sounds. To her right, arising from the syllable Laṃ, is Maheśvara, who resembles the principal deity; however, it is explained that in his right hand he holds a rosary. To her left, arising from the syllable Gaṃ, is the goddess Gaṅgā, who resembles the principal deity. Her hand holds the gesture of supreme generosity and a lotus, and she is honored by the gods of the Thirty-Three.
At the southern gate, arising from the syllable Maṃ, is Śakra, yellow in color and blazing intensely. In his right hand he holds a vajra at his heart, and in his left he holds a precious parasol, standing in attendance upon the goddess. He is adorned with a crown of jewels. To his right, arising from the syllable Iṃ, is Indrāṇī, who resembles her lord; her yellow hair is tied in a topknot to the left, and she is completely draped in a garland of skulls. To her left, arising from the syllable Tiṃ...
The supreme drop (tilaka) is like refined gold; in her right hand she holds a skull-cup and a hook, and in her left she holds a sacrificial pillar entwined with creepers. From the syllable i in the northeast arises Indra, with the golden luster of Jambunada gold, completely draped in all ornaments. He is seated upon the elephant Airavata in a royal posture; with his right hand he holds a vajra at his heart, and with his left he embraces the goddess. He is constantly devoted to the activity of making offerings. To his right, from the syllable saṃ, arises Śacī, who resembles her lord; with her right hand she holds a trident at her heart, and with her left she embraces him like a hook. To the left, from the syllable raṃ, arises Rambhā, who is like an emerald; her hair is adorned with mandāra flowers, and she holds a mirror while sporting. In the southeast, from the syllable kuṃ, arises the lord of wealth, Kuvera, pale yellow in color and exceedingly beautiful; in his right hand he holds a bījapūra fruit, and in his left a jewel-creepers tree. He stands upon a corpse seat. To his right, from the syllable baṃ, arises Vasudhārā, golden in color, her body draped in all ornaments, her two hands exceedingly beautiful; with her right hand she grants fearlessness, and in her left she holds a cluster of rice. To her left, from the syllable haṃ, arises Hārītī, with light like an emerald, her body adorned with all ornaments, and holding a wish-granting aśoka tree. In the southwest, from the syllable bhūṃ, arises the king of spirits (bhūta-rāja), blue in color and seated upon a horse; he wears a crown of skulls and jewels, and in his right hand he holds a staff.
The left hand brandishes a bezoar. To her right, arising from the syllable laṃ, is the one called Laṅkeśvarī. Her hair is tied upward with a skull-crown; her color is green, like an emerald. In her right hand she holds a yogic weapon; in her left, a skull-cup filled with blood. To her left, arising from the syllable raṃ, is the Yoginī who delights in blood. She is red in color and of great majesty, her form resembling the Lord of Laṅkā. In the wind direction is the King of the Water Deities, generated by the syllable bhūr bhuvaḥ. He sits upon a makara throne; he is white in color and of great majesty. In his hand he holds a lasso of sacrificial offering, and he is beautifully adorned with a red crown. To his right, arising from the syllable bhaṃ, is Bhogavatī, the color of coral. Her head is adorned with a hood, and with her right hand she holds a fly-whisk. With her left hand she touches the body of a deity; she is beautiful, gazing at her own breast. To the left, arising from the syllable hūṃ, is the Yoginī Utpalānandā. She is white in color and of great majesty, adorned with a hood and a jewel. Holding an utpala lotus in her right hand, her left hand is extended to her knee. The abode of the worldly deities is completely surrounded by a vajra garland. This is the ninth chapter, the ritual concerning the hands, seats, and so forth of the worldly deities seated upon the union-thrones.
In the circular outer area, one should make twenty squares for the heroes. In the center of the eastern square, one should place Kaṅkālabhairava, arising from the syllable kaṃ. Upon his lap, one should place...
From the syllable paṃ arises Padmabhava; to his right, from khaṃ, arises the rākṣasa Khaṭvāṅga, who is to be placed in his lap. From khaṃ arises the goddess Tīkṣṇanakhī. To his left, from khaṃ, arises the hero Gambhīraśabda; the goddess to be placed in his lap is Gambhīraśabdā, arisen from gaṃ. In the center of the northern sector of the wheel, from ghaṃ, arises Ghaṇṭākarṇa; the goddess residing in his lap is Kumbhastanī, arisen from ghaṃ. In the right portion, from caṃ, arises Caṇḍeśvara; the goddess embracing him is Vāmanāsyā, arisen from vaṃ. To his left, from chaṃ, arises the one called Siṃhamukhī; the goddess embracing him is Dantāvalī, arisen from chaṃ. In the central square of the western section, from jaṃ, arises Garbhacihnānanda; she who dwells with him is Uccajaṅghā, arisen from jaṃ. Residing in the right square, from jaṃ, arises Bhīmaśabda; the goddess embracing him is Śabdakāranandā, arisen from jhaṃ. In the square to his left, from ṭaṃ, arises Bakāśana; she who resides in his lap is Śikhālaṃkṛtā, arisen from ṭaṃ. From the central square of the southern section, from ṭhaṃ, arises Rāvaṇa; she who resides in his lap is Tyāgābhiratā, arisen from ṭhaṃ. To his right, from ḍaṃ, arises Ḍamarudamana; she who resides in his lap is Ḍiṇḍimāḍambarā, arisen from ḍaṃ. In the second square to the left...
The clamor of the corpse arises from ḍaṃ. Seated upon his lap is the goddess Dhāka, who arises from ḍhaṃ. In the square of the northeast, the one who delights in dispute arises from taṃ. Seated upon his lap is Dīptā, who arises from taṃ. In the second square of that [direction], the one called Dīrghabāhu arises from thaṃ. Abiding together with him is Vikṣobhaṇī, who arises from thaṃ. In the square of the southeast, the one with bared fangs arises from daṃ. Seated upon his lap is Tīkṣṇārcis, who arises from daṃ. In the second square of that [direction], the one who is firm and terrifying arises from thaṃ. The yoginī seated upon his lap, who speaks softly, also arises from thaṃ. In the square of the southwest, the one called Pīnāṅga arises from paṃ. Seated upon his lap is Piṅgalā, who also arises from paṃ. In the second square of that [direction], the one with a rough face arises from pheṃ. The goddess seated upon his lap, Pīnākṣī, arises from phaṃ. Abiding in the square of the northwest is Brahmaghoṣā, who arises from baṃ. The yoginī residing there, Cāruśarīrā, arises from baṃ. In the second square of that [direction], the one called Ghorasvara arises from bhaṃ. Abiding upon his limbs is Bhṛṅganādā, who arises from bhaṃ.
This supreme city of space is surrounded by all twenty heroes. Adorned with five crests, naked, and with sounds completely liberated, they embrace one another as yoginīs. Holding yogic weapons and vessels, they abide.
Filled with various foods and delicious drinks, one should worship with the five objects of desire, using the wisdom seat and the other seats in union. This is the tenth chapter: the ritual of non-dual worship for the heroes seated upon the secret seat.
Then, having generated the entire mandala and summoned the wisdom mandala, one should cause it to enter the samaya mandala, whereby it becomes the non-dual wisdom mandala.
One should fill [a vessel] with sesame, parched rice, barley, and wheat, along with fragrant white flowers and water mixed with milk. A beautiful vessel made of gold or other materials should be placed in front. Upon it, place a stainless mirror. Having bound the two vajra fists, join the white [thumb] and the earth [ring finger], and slightly hook the white [thumb]; this is explained as the supreme hook of the samaya, the hook mudrā. Oṃ vajra aṅkuśa jaḥ. This is for summoning the supramundane deities.
Having bound the left fist, extend the three [fingers] of the bezoar and the three fragrances. At the third joint of the three fragrances, place the tip of the bezoar; make the smoke into a hook itself. Oṃ ākarṣaṇi hūṃ phaṭ. This is for summoning the mundane deities.
Having bound and tightened the vajra [mudrā], raise the three fragrances and the smoke. Having touched the argha vessel, recite Oṃ pratīccha arghaṃ svāhā seven or twenty-one times, and then offer the argha. Having bound the vajra fists, join the white [thumb] and the wisdom [finger], holding the lotus, conch, and smoke.
One should gradually move and release [the vessel]. With this mudrā, one should offer flowers with the mantra: oṃ pravārasatkāra pratīccha svāhā. Having consecrated it with the previously taught mantra, one should offer the washing of the mouth and the base. Having worshipped with the five types of offerings, one should chant the auspicious melody of hūṃ: hūṃ hūṃ hūṃ. This body of joy is thoroughly emanated; you are all the yoginīs. For the sake of binding the secrets, the secret vajra is thoroughly moved. Brahmā fans the cooling whisk, the lions are the gatekeepers, and Śakra holds the parasol. Viṣṇu proclaims the qualities, and the hosts of kinnaras and ṛṣis sing auspicious songs.
This is the auspicious song. Without roots, blackness, and so forth, the vessel should have a wide belly and a long neck. Placing it upon leaves and powder, it should be filled with water from the ocean, flowing streams, rivers, ponds, and so forth, having been strained. The neck should be bound with a garland of flowers, and the five medicines, five jewels, and so forth should be placed inside. The water should be mixed with milk. Various leaves and sprouts should be added, and the neck should be adorned with cloth. With the mantra oṃ tapte mahātapte, the water of the Ganges should be summoned. Consciousness and the earth parasol are joined; with the remaining extended mudrā, one touches it and recites this mantra seven times: oṃ suṃ kṣuṃ yuṃ hūṃ phaṭ svāhā. If resources are available, one should joyfully ring the great drum, conch, various flutes, and drums. Ring the bell with delight.
At the time of the ritual bath, one should apply [the substances]. First, one should smear [the image] with fragrant black oil and cleansing paste. Then, one should diligently wash it with fragrant water and honey. Pour conch-shell water, milk, and fragrant flowers [into the vessel]. Then, having formed two fists and recited the words for the pair of garments, one should offer them while accompanied by music, directed toward the upper direction of the vajra. Reciting "Oṃ hūṃ svāhā," one offers the robes with this secret mantra. As before, with mantra and mudrā, one offers the water for the face and the water for the feet. Having formed two vajra fists, one links the white [substances] and bezoar together. With the mantra "Oṃ vajrapāśa hūṃ," one should cause [the deities] to enter. Having formed the lion mudrā, one recites the mantra "Oṃ smṛṃ" with wrath; by this, all obstructing spirits (vighna) are expelled. Having formed two vajra fists, one joins back to back. This is the iron chain mudrā; with "Oṃ vajrasphoṭa vaṃ," one binds [them]. This is the activity of the gatekeepers. This is the eleventh [chapter], the ritual of summoning the wisdom wheel and the ritual of bathing. Then, the Tathāgata forms the mudrā of the Yogācāra Sky. With "Oṃ tiṣṭha āsana hūṃ svāhā," one should present the lion throne and so forth. On both sides of the response mudrā, having performed the lotus-circling, one then forms all the mudrās. With wisdom, one presses the lotus; with the consciousness of the earth, one squeezes the parasol.
Interlock both [thumbs] with the fingers. Extend the remaining three fingers like a banner and join the three stains and the smoke. This is called the five-pronged vajra. This mudrā is the unsurpassed yoga of the Tathāgatas of space.
OṂ VAJRA SATVA DṚŚYA JAḤ HŪṂ BAṂ HOḤ | SAMAYA STVAṂ | SAMAYA STVAṂ TVAṂ | AHAṂ. Recite the heart mantra seven times, appending these syllables at the end. The mantra is: OṂ HŪṂ HA SVĀHĀ. Having firmly bound the vajra, raise the three stains and the smoke. This is the mudrā of the Perfection of Insight. The mantra is: OṂ AṂ Ā SVĀHĀ; this is for the Perfection of Insight. OṂ HŪṂ HA HA SVĀHĀ; these are for the Wisdom Ḍākinī.
By binding the vajra-fist, join wisdom and consciousness within. OṂ SUṂ A SVĀHĀ; this is for Vajraḍākinī. From that very [mudrā], raising wisdom and consciousness is held to be Caṇḍālī. OṂ KṢUṂ AḤ SVĀHĀ; this is for Caṇḍālī-Ḍākinī. Joining that same [mudrā] as a lotus and a parasol, with the tips joined, is held to be Vetālī. OṂ YUṂ AṂ SVĀHĀ; this is for Vetālī.
That same [mudrā], with the smoke, the three stains, and the tips joined, is held to be Caṇḍākṣī. OṂ HŪṂ ĀḤ SVĀHĀ; this is for Caṇḍākṣī. Joining the lotus and the parasol, and joining the tips of the white [finger] and the bezoar, the Sage taught that these are the samayas of the four, such as Siṃhī and the others. The Ḍākinīs and the gatekeepers, and those who abide in the circular maṇḍala, are the mudrās of the Lord himself, to be applied together with their mantras.
The samaya mudrā, the mantra, and the karmamudrā are now taught. This is the twelfth [chapter], the ritual of the samaya mudrās and mantras of the supramundane deities.
Furthermore, the mantras and mudrās of [the deities] together with their consorts shall be taught. Having firmly bound the "sun fist," one should release it upward. OṂ MUKHEŚA SVĀHĀ. This is the [mantra] of Siṃha. Having bound the vajra fist, one should move it to one's own heart. This was taught in brief by the Sugata as the samaya of Brahmā. OṂ OṂ SVĀHĀ. This is the [mantra] of Brahmā. Having bound the "sun fist," one should raise a three-pronged banner upward. This is the śakti mudrā, the supreme for establishing the samaya. OṂ HŪṂ SVĀHĀ. This is the [mantra] of Rudra. Having bound the "moon fist," one should raise the bezoar (gorocanā). Having extended all the fingers of the "sun," one should cover them from above. OṂ MAṂ SUṂ HŪṂ SVĀHĀ. This is the [mantra] of Śakra. Having firmly bound the "sun fist," one should raise the white and the smoke-colored [fingers]. One should apply it to the forehead at the upper level; this is held to be the samaya of Indra. OṂ MUṂ MUṂ HŪṂ SVĀHĀ. This is the [mantra] of Indra. Having made the vajra binding, one should raise the white and the bezoar. Joining them like a jewel, one should show it to Vaiśravaṇa. OṂ DHANADĀGRE HŪṂ SVĀHĀ. This is the [mantra] of Vaiśravaṇa. Having bound the fist, one should extend the white [finger] and raise it upward. This was explained by the Munis as the samaya of the Lord of Spirits (Bhūtapati).
Oṃ khāṭani hūṃ phaṭ. This is the [mantra] of the Lord of Spirits (Bhūtapati). Keeping that same fist, extend the white and smoke-colored [fingers]. The Victorious One taught this mudrā as the samaya of the Lord of Hoods (Phaṇīndra). Oṃ bhūr bhuvaḥ svāhā. This is the [mantra] of the Lord of Nāgas. The mudrās of the samaya of their consorts are explained as the binding of the samaya. The mantras shall be taught individually: Oṃ lakṣmyai svāhā. Oṃ vārāhyai svāhā. Oṃ sārāsvatyai svāhā. Oṃ brahmaṇyai svāhā. Oṃ maheśvaryai svāhā. Oṃ gaṅgāyai svāhā. Oṃ indrāyai svāhā. Oṃ tilottamāyai svāhā. Oṃ sacīyai svāhā. Oṃ rambhāyai svāhā. Oṃ vasumatyai svāhā. Oṃ hareṇyai svāhā. Oṃ laṅkeśvaryai svāhā. Oṃ raktapriyāyai svāhā. Oṃ bhogavatyai svāhā. Oṃ utpalapriyāyai svāhā. This is the thirteenth [chapter], the ritual of the samaya mudrās and mantras of the deities seated upon the yoga-thrones.
Then, the vajra-palms are bound as the samaya; having inserted the wisdom and consciousness [fingers] within, they are pressed together. This is renowned as the "Lotus Vessel" (Padmabhājana). These are the samaya mudrās of Khaṇḍakapālin and the others, as well as Padmanidhi and the others. Their mantras, together with those of their consorts, are as follows: Oṃ karaṅgabhārāya svāhā. Oṃ kamalākariye svāhā. Oṃ khaṭvāṅgarakṣāya svāhā. Oṃ nakhātikṣṇāya svāhā. Oṃ gambhīranādāya svāhā.
OṂ GHAṆṬĀKARṆĀYA SVĀHĀ. OṂ GHAḌAŚANĪYE SVĀHĀ. OṂ CAṆḌIŚVARĀYA SVĀHĀ. OṂ CAṂPALĀNANĀYA SVĀHĀ. OṂ CCHITRAGHOṆĀYA SVĀHĀ. OṂ CCHITRA-DAŚANĪYE SVĀHĀ. OṂ JARĀYUPRIYĀYA SVĀHĀ. OṂ JÑĀNANONATĪYE SVĀHĀ. OṂ JHAṂKARAVIMĀYA SVĀHĀ. OṂ JHAṂKṚTAKĀMINĪYE SVĀHĀ. OṂ ṬIṬIBHAKṢĀYA SVĀHĀ. OṂ ṬIKABHUṢIṆĪYE SVĀHĀ. OṂ ṬHIVANOTKARĀYA SVĀHĀ. OṂ ṬHAKAKĀMINI SVĀHĀ. OṂ ṬĀKAKĀMINI SVĀHĀ. OṂ ḌIḌIMAPRIYĀYA SVĀHĀ. OṂ ḌHAKAKOHALĀYA SVĀHĀ. OṂ ḌHAKALĀLAYASYA SVĀHĀ. OṂ TAṂKAPRIYĀYA SVĀHĀ. OṂ TAṂNUJAṂKĀYE SVĀHĀ. OṂ THORAVĀVE SVĀHĀ. OṂ THARAṂGINĪYE SVĀHĀ. OṂ DAṂṢṬRĀKĀLĀYA SVĀHĀ. OṂ DARARASMINĪYE SVĀHĀ. OṂ DARARAGHORĀYA SVĀHĀ. OṂ DHIRABHAṢIṆĀYE SVĀHĀ. OṂ PINĀDATARĀYA SVĀHĀ. OṂ PIṂGHAKṢIYE SVĀHĀ. OṂ PHEṆAMUKHĀYA SVĀHĀ. OṂ PHULALĀNĀYĀNĀYANI SVĀHĀ. OṂ BRAHMAḌĀCĀYA SVĀHĀ. OṂ BANDURAGATRĀYE SVĀHĀ. OṂ BHIMANĀDAYA SVĀHĀ. OṂ BHRAMARAKEŚĪYA SVĀHĀ.
This is the fourteenth chapter: the ritual of the mantras and the samaya-mudrās of the non-dual heroes and heroines of the Secret Seat.
By means of these four mudrās and so forth, one should perform the sealing as before. Upon the vajra of the samaya of the tongue, one should arrange the first vowel and so forth. This is for all the deities.
It is explained as the Dharma mudrā. Having performed the lotus-turning gesture, one should bind the vajra-iron chain. Moving it to the heart and drawing it back, one should place it near the ear. This is the space-action mudrā of the Tathāgata yoginīs.
Binding the two fists at the heart, one should embrace and press them together. OṂ ŚRĪ PATAYE HŪṂ SVĀHĀ. This is the wisdom ḍākinī’s [mudrā].
Joining the moon and sun, one should open them in the manner of a lotus. This is the Prajñāpāramitā’s [mudrā].
Pressing the consciousness [hand] down upon the earth, the remaining [fingers] are raised as the vajra tip. This is the Vajraḍākinī’s [mudrā].
Joining the wisdom [hand] to the lotus in the same way, the front and back should be joined. This is the Caṇḍāḍākinī’s [mudrā].
Joining both palms together, slightly opening them, and placing them at the mouth. This is the Vetālī’s [mudrā].
Firmly binding the vajra fists, extending the white [thumb] and the bezoar [index finger], and joining them in the manner of a jewel, one should show them to Caṇḍālī. This is Caṇḍālī’s [mudrā].
Binding the two vajra fists, linking the white [thumb] and the bezoar [index finger] as a chain. This is the Siṃhī’s [mudrā].
Binding that very [mudrā] firmly, extending the three stains and the smoke. This is for the owl-faced goddess and the others.
Joining the sun and moon, laughing and placing them in the mouth. OṂ PHAṂ PHUṂ SVĀHĀ. This is the Ḍākinī’s [mudrā].
Joining the palms and placing them on the crown of the head. OṂ PHEṂ PHUṂ SVĀHĀ. This is the Jvālāmukhī’s [mudrā].
Scattering the preta palms into the mouth. OṂ PHROṂ PHUṂ SVĀHĀ. This is the Pibantī’s [mudrā].
Firmly binding the moon fist, [and so forth].
One should place [the hands] at the base of the ears. OṂ PHRIṂ PHUṂ SVĀHĀ. This is for Haraṇī. Extending the moon-hand, one should join it with consciousness and fear; above that, one should strike with the sun. This is renowned as the mudrā of Dhūpā and the others. OṂ HAḤ HOḤ HRĪḤ SVĀHĀ. This is for Dhūpā and the others. Extending the sun and moon, one should join them and place them above. OṂ GHRĪṂ GHRA SVĀHĀ. This is for Caṇḍākṣī and the others. Having bound the vajra-palms in the samaya, one should open the sun and moon and radiate. OṂ KURU KURU SVĀHĀ. This is for Caṇḍā and the others. Having fully extended the sun and moon, one should join the backs of the two together; the fingers of the hands should be linked at their tips like a chain. OṂ VATTĀLI HŪṂ SVĀHĀ. This is for Khaṇḍarohā and the others. Having bound the two vajra-fists, one should place them at the level of the waist. Having clearly visualized them with pride, this becomes the samaya of Lāsyā. OṂ HŪṂ SVĀHĀ. This is for Lāsyā. Extending the moon-hand, one should join it with consciousness and fear; it should be grasped with the sun-hand. This is renowned as the "incense conch." OṂ SUGANDHE HŪṂ SVĀHĀ. This is for Gandhā. Aligning the moon-palms and extending them, one should raise the elbows upward. The raising of the sun-fingers is renowned as the "lute mudrā." OṂ HŪṂ HO SVĀHĀ. This is for Vīṇā. Joining the moon and sun in the hollow of the palms, one should move them upward and scatter. By the application of the flower-palm, this becomes the samaya of Puṣpā. OṂ SRIṂ SVĀHĀ. This is for Puṣpā. Placing the moon-palms together and extending them, one should raise the elbows upward. The sun-fingers should be raised; this is renowned as the "flower mudrā." OṂ PUṢPE HŪṂ SVĀHĀ. This is for Puṣpā. Placing the moon-palms together and extending them, one should raise the elbows upward. The sun-fingers should be raised; this is renowned as the "lute mudrā." OṂ HŪṂ HO SVĀHĀ. This is for Vīṇā. Joining the moon and sun in the hollow of the palms, one should move them upward and scatter. By the application of the flower-palm, this becomes the samaya of Puṣpā. OṂ SRIṂ SVĀHĀ. This is for Puṣpā. Placing the moon-palms together and extending them, one should raise the elbows upward. The sun-fingers should be raised; this is renowned as the "lute mudrā." OṂ HŪṂ HO SVĀHĀ. This is for Vīṇā. Joining the moon and sun in the hollow of the palms, one should move them upward and scatter. By the application of the flower-palm, this becomes the samaya of Puṣpā. OṂ SRIṂ SVĀHĀ. This
Fire.
[This is] the [mudrā] of the Flower. Having bound the fists, raise the white [thumb]. Shaking [them] while uttering "HŪṂ HŪṂ," and making the gesture of anointing the mouth, this is explained as the samaya of the Gāndhārī. OṂ HŪṂ HŪṂ HŪṂ SVĀHĀ. [This is] of the Gāndhārī.
Having firmly bound the vajra-fists, and holding them at the wrists with the "moon" [left hand], making the gesture of offering incense, this is the samaya of the Incense. OṂ I SVĀHĀ. [This is] of the Incense.
On the right side of the waist, having placed the "moon" hand, and having raised and held the "sun" hand, one will hold its mudrā. OṂ SŪRYE HŪṂ SVĀHĀ. [This is] of the Dance.
Having joined the palms in homage, one should place them upon the crown of the head. Bending the body slightly to the left, this is renowned as the Lamp mudrā. OṂ HŪṂ KṢU SVĀHĀ. [This is] of the Lamp.
Extending the "sun" hand, joining the white [thumb] with the wisdom [finger], and raising the smoke and so forth, this is renowned as the Vajra mudrā. OṂ HŪṂ SVĀHĀ. [This is] the mantra and mudrā of the Vajra.
Likewise, making the "moon" hand, this is renowned as the Bell mudrā. OṂ HO SVĀHĀ. [This is] the mantra and mudrā of the Bell.
Joining the "sun" and "moon" [hands] together, and placing them at the secret place, shaking the lotus and the parasol, this is renowned as the Āli mudrā. OṂ A SVĀHĀ. [This is] the mantra and mudrā of all the ḍākinīs.
With wisdom, one presses the lotus; the remaining three [fingers] are extended and raised. This is the maṇḍala of the yogins and yoginīs.
It is renowned as the "Weapon Mudrā." OṂ TĪKṢṆA HŪṂ SVĀHĀ. This is the mantra and mudrā of the weapons. Likewise, the "Moon Hand" gesture is explained as the weaponless mudrā in the maṇḍala of the ḍākinīs of the Sugatas. OṂ GHŪRNIDHA HŪṂ PHAṬ. This is the mantra and mudrā of those without weapons. For others who possess signs, the mudrā is derived from the Great Mudrā itself, and the mantra is also taught as previously stated. The Great Mudrā of all worldly and transcendent deities is also as previously taught, including their respective signs, ornaments, garments, colors, and attire. Having thus sealed with the four mudrās as explained before, one should perform the eight foot-stances and the eight protections. Having blessed the body, speech, and mind, and conferred empowerment, one should don the armor and please [the deities] with silk streamers. Having offered the water for the face and the water for the feet, one should worship with flowers and so forth. This is the fifteenth chapter: the ritual of sealing with the four mudrās of the transcendent and worldly deities.
Then, preceded by the lotus-circling gesture (padakora), one performs the graceful gesture of charm. One plays the lute with the lute gesture, blows the flute with the flute gesture, plays the cymbals with the cymbal gesture, claps with the clapping gesture, and moves the limbs with the dance gesture. One fans with the fan gesture, raises the victory banner with the banner gesture, spreads the canopy with the canopy gesture, and hoists the pennant with the pennant gesture.
Offering with the manner of a parasol,
Striking with the manner of a hand-drum,
Beating with the manner of a drum,
Smiling with the manner of laughter,
Dancing with the manner of dance,
Frowning with the manner of wrath,
Languishing with the manner of charm,
Proud with the manner of haughtiness,
Drawing a bow and embracing the breast,
Brandishing a vajra and prostrating—
These are the twenty mudrā offerings,
To be joined with the song of HŪṂ.
Accompanied by the vajra and bell,
One should fill [the space] with the sound of song.
Whether with the fruit of the Śrīphala or otherwise,
One should offer various kinds of fruit.
Joining the sun and moon together,
One should offer them in the manner of fruit.
OṂ JRĪṂ SVĀHĀ.
This is the mantra and mudrā for all fruits.
Then, the wise one should offer the five nectars (amṛta)
According to their true nature.
Having filled a shell vessel,
One should place it upon a sun-lotus.
Having joined it with the terrifying consciousness,
The knower of reality should offer it.
Having churned it with the three deities,
One should offer every drop to all.
Having filled eight vessels,
One should offer them to the eight locations.
The five hooks and so forth,
The knower of reality should offer them likewise.
Various kinds of foods, snacks, and the like,
One should offer them in their entirety.
OṂ SRĪṂ GHAṂ JRĪṂ A SVĀHĀ.
This is the mudrā for the five hooks.
OṂ HŪṂ HŪṂ HŪṂ GUṂ GUṂ HŪṂ HŪṂ HŪṂ.
OṂ PHEṂ GUṂ PHEṂ GUṂ HŪṂ SVĀHĀ.
One should please [the deities] with the mantra of great delight. Then, ring the vajra and bell. With the knowledge of suchness, brandish the vajra. By brandishing the beautiful vajra, sentient beings are liberated from saṃsāra and brought to the attainment of liberation. Holding the vajra with joy is the suchness of brandishing the vajra.
Having firmly bound the vajra fists, join them back-to-back. Link the lotus and the parasol, and move them with the syllable HŪṂ. OṂ VAJRA GHAṆṬE HŪṂ HOḤ. OṂ VAJRA GHAṆṬE RAṆITA PRARAṆITA SARVA BUDDHA PRACALITE PRAJÑĀPĀRAMITĀNADA SVABHĀVE VAJRA DHARA HR̥DAYA AVATOṢANI HŪṂ HŪṂ HŪṂ HO HO HO ĀḤ SVĀHĀ. This is the mantra and mudrā of the vajra and bell.
Having made offerings with the sound of the vajra and bell and with suchness, one should diligently offer white flowers, incense, rice cakes, and curd mixed with molasses and honey in the northeast. White flowers and the like, incense, and a large vessel of wine, along with various divine foods, should be offered in the northwest. Fish, meat, and bean soup, filling the vessel, along with sesame cakes and other edibles, should be offered in the southwest. Curd, honey, and ghee mixed together with delicious foods should be offered specifically in the southeast by the wise. Extensive perfumes, flowers, incense, lamps, and vast torma offerings should be presented.
One who possesses faith should offer from their dwelling. This is the sixteenth chapter, the ritual for the outer boundary torma offerings.
Moving from the wisdom of equality, the ācārya, remaining in profound meditative equipoise, brandishes the vajra with the sun and rings the bell with the moon. With a face smiling and graceful, one should make offerings to all from every side. By means of the melody of the syllable HŪṂ, all the yoginīs should be pleased. One should be endowed with the mudrās of the bow, arrow, and so forth. Whichever mudrā one binds, one should represent the form of that [deity]. The pleasant sound of HŪṂ should completely fill the space with auspicious songs.
The Great Being, the supreme first, the great joy of those with great delight, Samantabhadra, the self of all, the self of the Lord of Vajra-Arrogance, the Mind Hero, the supreme samādhi, the Vajra of Vajras, the Great Powerful One, the supreme conduct of Samantabhadra, the vanquisher of the hosts of Māra. The awakening mind of all sentient beings, the supreme born from the awakening of the Buddhas, Vajra-HŪṂ, the performer of HŪṂ, the Lord of the World, the Giver of Wealth, Great Desire, Great Bliss, the great wealth of desire and liberation, the three times, the three realms, the three supreme ones, the supreme of the three worlds, the three elements, the unmoving is most clearly manifest. Having attained the supreme of the moving and the collection of the extremely subtle and the coarse, he purifies the wheel of existence, without beginning or end, and is not [merely] luminous. He abides in the suffering of insight.
Entering into union with the mudrā of the mind,
He is the Great Being, greater than the great.
Vajra wrathful one, great wrathful one,
You who subdue the terrifying fire.
Great subduer of the supreme incense,
Fierce one, supreme among the fierce, the Terrifier.
Great accomplishment of the Tathāgatas,
Holder of the great activity of the Dharma.
The excellent path of the sublime Dharma,
You who purify the bodhicitta.
The great lotus in all things,
The great wealth of wisdom and method.
Supreme samādhi of purified desire,
Great Īśvara of manifold passion.
The eternal meaning of infinite space,
The great abode of all sentient beings.
King of wealth, enriched by glorious prosperity,
You who fulfill all intentions.
Homage, homage, homage, I bow!
Homage, bowing, homage, I bow!
As I bow to you with faith,
May I today achieve the state of Vajrasattva.
This is the seventeenth chapter, the ritual of worship through the praise of the primordial, supreme, and utterly pure.
Then, with the sound of the vajra and bell,
One should again please him with praise.
With the syllable HŪṂ and various
Vajra songs, one should sing:
HŪṂ HŪṂ HŪṂ!
Holder of the supreme body of saṃsāra,
Maintaining the union of mutual embrace.
Vajradhara, tena hūṃ! Tena te te hūṃ!
Supreme feet, bowed to by the supreme gods,
Together with the wrathful emanations from the flowers.
Hevajra, you, tena hūṃ! Tena te te hūṃ!
For the sake of the meaning of liberation from entities,
You who bind the secret with certainty.
Play, play, O Vajra!
He formed the intention to uphold the secret. Tena hūṃ! Tena te te hūṃ! With priceless amṛta, you have washed sentient beings. I am liberated from saṃsāra; I bow to you with devotion. Tena hūṃ! Tena te te hūṃ! Seated upon a supreme elephant, your body is beautiful, white as a conch. To the Vajra Goddess, the eastern principal, whose body is adorned with infinite poisons, I bow. Your body is as beautiful as the finest gold, adorned with extremely fierce serpents. Holding a skull-cup filled with beautiful food, may the northern goddess be victorious! Your body is as beautiful as a red lotus, striking with the roar of "hūṃ." Holding a fierce staff and a skull-cup, I bow to the principal goddess of the west. Beautiful with a blue lattice of light rays, you are the lion, the ravisher, the lord of Brahmā and Indra. Assuming a wrathful form to subdue Māra, I bow to the goddess of the gods, Hūṃkārā. Hūṃ hūṃ hūṃ! The ḍākinīs of the five buddhas, the emanations of all yoginīs who are the purity of the five times five, the reality of saṃsāra which is neither empty nor non-empty, the very liberation from existence and non-existence—such a body resides in the center, surrounded by a host of yoginīs. By that, the maṇḍala activity of the Buddha-ḍākinī is pleased. Passion itself, in the form of song and so forth, has long since abandoned what is to be eaten and what is not. With the vajra of emptiness, she causes the lotus to quiver. She has washed me with the five amṛtas; she relies on the application of the "hook" request.
Arising, you perform the union of the joined [mandalas]. You who cause the essence of the sublime Dharma to flourish, the foremost of the leaders of liberation through the sublime Dharma, the perfectly Victorious One who has abandoned saṃsāra, you who liberate beings by emanating the maṇḍala. You whose body is the lioness that devours Māra, you who cause the tigress to be utterly terrified. You who terrify all with the cry of the owl, and who behold the bodies of the hateful by proclaiming "pheṃ pheṃ"—to you, the heroic Vajra, I bow. To you who liberate from saṃsāra, I bow. To you who partake of the secret nectar, I bow. With devotion, I prostrate.
Through the union of suchness, the song is sung: the mantra joined with the fivefold melody. Together with the sound of the vajra and bell, one should present various offerings of the fruit. The glorious, supreme King of Suchness, beautiful with the crown of matted locks; the glorious one on the secret seat, whose supreme body blazes with light; the glorious one possessing the yoga of the vibrating sound of the vajra and bell; the glorious Lord of Wisdom who enjoys the supreme enjoyments—to him, I bow.
Having pleased [the deity] with these various songs and praises, one should join the vajra palms, hold them at the heart, and make offerings with the mantra: OṂ ŚUDDHA DHARMĀ HŪṂ HŪṂ A A SVĀHĀ. This is the eighteenth ritual, the procedure for pleasing [the deity] with the song of the suchness that transcends the world.
Then, the wise one, if they have the means, should put on new garments of great color or silk and the like, and likewise [hold] the vajra and bell.
One should beautify [the site] with all ornaments. Śakra should hold a parasol, and Brahmā should be fanning with a whisk. The lion should be positioned in front, and the attendant should proclaim the qualities of the Seizer (Hara). Abiding upon a playful seat, one should utter "HŪṂ" and look toward the east. Āditya should brandish a vajra, and Candra should ring a bell. One should prepare a white mandala in a square shape. White flowers should be strewn as a carpet. Having obtained perfumes, flowers, and so forth, one should offer a vast amount of śāli rice, curd, molasses, ghee, and milk porridge at the eastern gate. Having bound the two vajra-fists, one should join them back-to-back. Having linked the lotus and the earth-parasol, one should raise the white [finger] and the bezoar (giving). By slightly hooking the white [finger], one summons the gods, asuras, and siddhas. OṂ VATTĀLI MAHĀVATTĀLI HŪṂ HŪṂ JAḤ SVĀHĀ. This is the mantra and mudrā for summoning at the eastern gate. Candra should touch the vessel, and Āditya should bind the vajra-fist. Raising the white [finger], one should speak while abiding in the playful posture: OṂ GŪVA AND MAHĀGŪVA, THE GHOSTS, GŪVA, ĀDITYA, AND CANDRA; SIDDHAMUKHA, JINA, AŚVARĀJA, AND CANDRARĀJA; THE GODDESS UMĀ, GAṄGĀ, AND THE ASSEMBLY OF BEAUTIFUL FORMS AND STARS; ALL THE GRAHAS AND THE LEADER OF THE HOST; KARTIKA AND ŚRĪMATĪ; THE GODDESS LAGHU, AND MAHALAGHU; THE KING OF GODS, THE KING OF ASURAS, PUKKASĪ, AND MAHĀKĀLĪ.
HŪṂ HO HO ĀKARṢAYA ĀKARṢAYA SAMAYA ATIVAṂ HŪṂ PHAṬ JAḤ SVĀHĀ. This is the mantra and mudrā for the invitation. From the mudrā of invitation: one should wrap white gi-wang (bezoar). OṂ BHAKṢA BHAKṢA SAMAYA ADHIPATI JUṂ HŪṂ PHAṬ SVĀHĀ. Having thus pleased them, one should dismiss them with the mantra and mudrā. Then, at the northern gate, standing in the even posture, the Sun brandishes the vajra and the Moon rings the bell. Upon a maṇḍala smeared with white [pigment], one should place vessels of milk and so forth. One should offer white flowers, incense, and a divine food offering (naivedya) with milk. One should summon [the nāgas] with the previous mudrā and apply that same mantra. Binding the fists firmly with the "Moon" [mudrā], extending the "Consciousness" and "Earth" [fingers], and extending the "Sun" hand well, one joins them above in the manner of a hood. Having touched the vessel with the mudrā, one should summon them outside to the north. OṂ: Ananta and Vāsuki, Takṣaka and Karkoṭaka, Padma and Mahāpadma, Śaṅkhapāla and Kulika; the goddesses and Mahādevīs, Candracūḍa and Mahācūḍa, Daṇḍadhara and Mahādaṇḍadhara, Asāra and Gulita, Nanda and Upananda, Sāgara and Mahāsāgara, Tāpa and Mahātāpā, Śrīprabha and Mahāprabha, Ratnaprabha and Surūpa, Mahārūpa, Bhujaga, and Mahoraga, Marīci and Mahāmarīci.
OṂ ĀGACCHA ĀGACCHA MAHĀNĀGA ADHIPATI SARVA BHŪR BHUVAḤ PHRŪṂ PHAṬ SVĀHĀ. Having given the offering cake to the nāgas in the northern direction, one should dismiss them with three snaps of the fingers.
Standing in the circular posture, the master of the application, in the western portion, having smeared a red maṇḍala and strewn red flowers upon it, one should summon the lords of the yakṣas with the previous mudrā. With an offering cake possessing flowers, perfumes, and so forth, together with the five nectars (amṛta), and having moved in the previous foot-posture, one should worship the lords of the yakṣas in the west.
OṂ: Manibhadra, Pūrṇabhadra, Vijayabhadra, Nandaka, Kīlaka, Mahākīla, Padmaśekhara, Śaṅkhaśekhara, Śveta, Mahānṛtya, Vedhaka, Chedaka, Pūraka, Dhana, Adhana, Sudhana, Surūpa, Vilāsa, Mahāvilāsa, Hasa, Khela, Vikṣepa, Śrībhadra, and Surūpaka—by this command of Great Bliss, come here, yakṣas and yakṣiṇīs! HŪṂ ĀVADARA ĀVADARA. OṂ VATTĀLI VATTĀLI BHAKṢAPRIYA YOGĪNI MĀDE HŪṂ HŪṂ HŪṂ SVĀHĀ. Joining the two fists, one should press them toward the heart. OṂ DĀNĀDHIPATAYE VATTĀLI PHUṂ SVĀHĀ. Having given the yakṣa offering cake at the western gate, one should snap the fingers three times.
On the middle of the third of the three, having pressed down with the vajra-foot, with blood or red substances...
One should smear a triangular maṇḍala. With red flowers, incense, and so forth, it should be provided with the secondary enjoyments and the torma. It should be filled with dried meat, fish, and the like, as well as containers full of madder and blood, along with bean porridge and sesame cakes, together with the five nectars (amṛta). Various kinds of food and snacks should be offered at the southern gate. Abiding on the southern side with the previously mentioned mantra and mudrā, one should summon [the deities]. While beating the three [instruments] such as the great drum, one should sound a loud noise. Oṃ! In a solitary tree, a charnel ground, a mountain, a mountain cleft or cave, a village, a crossroads, a field, and especially an empty house, a vessel for sentient beings, a plain, and especially those dwelling in water: Kṛṣṇa, Raudra, Mahāraudrī, and those who dwell with Devadatta; Kṛṣṇa-daṃṣṭra, Bhairava, and those who have transcended joy and the Vināyakas; Jaraṇī, Raudrī, Bhairavī, and Umā; Jayā, Vijayā, Aparājitā, and Aparājitā; Kālikā, Bhadrakālī, Mahākālī, Kālamuṣṭī, and the Yoginī; Indrāṇī and Candrā; Pracaṇḍā and Lambā; Hāriṇī and Dīpā; the Yoginīs dwelling in the city of Bhairava; Raudrarūpā and Mahārūpā; Daṃṣṭriṇī and Mahāmuṇḍā; Khaṭvāṅgī, the one with the garland of skulls, the one with the skull-rosary, the one with the khaṭvāṅga, the one with the great snake, the one with the sword, the one with the battle-axe, and the one with the vajra and the bow: the five great ḍākinīs of reality who accomplish all activities.
The vast maṇḍala of application, likewise the Lord Vajreśvara, the great body of the Tathāgata, and the stainless yoginī of generosity. By this command of Vajreśvarī, may you all come here from every direction! OṂ KKA KKA ḌHANA VABBAṂDHA NA KHA KHA KHĀDA NA SARVA DUṢṬĀNĀṂ HANA HANA GHA GHA GHĀTAYA AMUKASYĀ ŚĀNTIṂ KURU PHAṬ JAḤ SVĀHĀ. Having bound the two vajra fists, they should be joined back-to-back. Linking the lotus and the earth parasol, they should be fastened with a white bezoar. OṂ TIṢṬHA HŪṂ BHAKṢA BHAKṢA JAḤ SVĀHĀ. With these words, the torma should be offered in the southern direction. According to the characteristics as they were taught, at the respective boundaries of the eight directions, the great drums and so forth should be sounded three times, and the vajra and bell should be rung. This is the nineteenth ritual, the procedure for making offerings of torma to the eight directions of the maṇḍala.
Then, in the east or the north, the disciples should be placed in the preparatory state. Having spread out canopies, various garments should also be hung. Upon thrones such as the lion seat, ornaments and offerings should be arranged. If resources permit, other heroes may be present; if not, the master alone, adorned with all the ornaments, should perform the yoga of Vajrasattva and so forth. Joining the palms at the heart and placing the disciples in front, after making the offerings complete, the tooth-stick and so forth should be given. OṂ AJIHVA SAṂVARTANI HŪṂ PHAṬ. This is the mantra of the tooth-stick.
Having recited it seven times, it is given to and shown to all the disciples. Having recited the mantra over the water, everyone should wash their mouths.
Vairocana, Akṣobhya, Ratnasambhava, Lokeśvara, Amoghasiddhi, and so forth—O Buddhas and great Bodhisattvas, please attend to me from all sides. I, who am called [name], from this time forward until I reach the heart of awakening, for the sake of all sentient beings, shall generate the supreme, unsurpassed bodhicitta. Just as the Protectors of the three times have resolved upon awakening, I shall firmly uphold the three types of discipline: the discipline of training, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings.
The Buddha, the Dharma, and the Saṅgha—the supreme Three Jewels without superior—I shall first of all uphold the vows born of the Buddha’s application. I shall likewise uphold the vajra, the bell, and the mudrā, each in their suchness. In the supreme family of the Great Vajra, I shall uphold the state of the ācārya. In the supreme family of Ratnasambhava, which is pure in its very samaya, I shall practice the four types of generosity six times every day. In the great Lotus family, which gives rise to great awakening, I shall uphold the sublime Dharma of the three vehicles: outer, inner, and secret. Possessing all the vows, I shall perform acts of worship to the best of my ability.
Regarding the supreme and great family of action, one should individually apprehend suchness. Having generated the unsurpassed bodhicitta, for the sake of benefiting all sentient beings, one shall uphold the vows without exception: "I shall deliver those not delivered; I shall liberate those not liberated; I shall give breath to those who have not found breath; I shall establish sentient beings in nirvāṇa." These are the words requested by the disciple. The master replies: "This is the glorious, supreme path from which the fruit of the Mahāyāna arises. By means of this, you shall be liberated and become Tathāgatas. Having performed the preliminary consecration and offerings, I shall explain the Dharma as it has been taught. Having satisfied the minds of all, I shall subsequently reveal the maṇḍala." Then, the master, remaining in his own place and possessing the yoga of Vajrasattva, shall again sing the song accompanied by the sound of the vajra and bell: "The two feet are adorned with the light of the jewel on the crown of the Seizer; the body is firmly embraced at the heart by the lovely goddess; by the movement of the two feet, the secret is opened and joined in the lotus. This is the supreme state of the beautiful Vajrasattva Īśvara." This is the twentieth chapter: the ritual of the preliminary consecration and the vows for the disciple. Then, one should commence the homa ritual that satisfies the deities. On the eastern, northern, or western side of the maṇḍala, one should diligently construct the altar according to the sequence for pacifying or enriching.
In width, it should be fourteen finger-widths. The exterior should be made square. Divide that into three parts; one should dig two parts for the depth. The rim should be one-fourth of that, encircling it on all sides. An eight-petaled lotus should be made to be half the size of the rim. The outer enclosure should be one finger-width thick, encircling it on all sides. In the center of the hearth, a vajra should be placed upon the lotus. The symbols of the five buddhas should be arranged in their respective directions; the four directions of the rim should be marked with the symbols of the buddhas. The corners and sub-corners should be adorned with beautiful Indra-vajras. Near the location of the seat, a virtuous image of Mount Ti-se should be placed, measuring half a cubit in height and width, or twelve finger-widths. Upon the lotus petals, the goddesses should be placed in succession. The enclosures, lattices, and stakes should all be applied as before. There, one should examine the fire from a charnel ground or that produced by friction. In its center, one should meditate on a lotus adorned with a sun maṇḍala. With the hook of the syllable RAṂ, one should summon [the fire] into its center with the mind. The water for the mouth and the water for the feet, and so forth, should be offered according to the ritual of the activity. Burn the five types of milky wood for the fuel, and the five [substances] such as milk. Along with curd, honey, molasses, milk, and rice-gruel, burn all the grains such as rice and so forth according to the ritual. All fires, such as the pacifying fire and others, should be examined accordingly.
The wise should offer all [substances], such as perfumes, flowers, and incense. Having placed a lotus in the center of the fire, one should summon the goddess Vajra, the source of all goddesses, into the center. Residing in the center of a moon maṇḍala, one should visualize her with a beautiful and complete form. One who is thoroughly conversant with all mantras and mudrās should offer everything as before. Having honored her with all those very things in the center of the yogin, one should satisfy all the deities with all the substances to be burned.
OṂ SARVA-SAṂŚODHANI HŪṂ PHAṬ. This is the mantra for purifying the substances. Having joined the consciousness with the earth and the parasol, one should visualize the three-pronged vajra. OṂ HŪṂ ĀḤ SVĀHĀ. This is the root mantra and mudrā for the burnt offering. First, one should burn the sacrificial wood. After that, having offered butter, one should burn all the grains together with butter, honey, and milk; this is the third part of the homa rite. Fourth, one should prepare the milk porridge. Burning rice cooked in milk and butter is the fifth. One who possesses that [realization] should perform five hundred or, if possible, even more than that. By burning as much as one is able, one should satisfy all the deities. After that, together with butter and milk, one should burn [the offerings] into the mouth. Again, having applied that very [mantra], one should burn according to the distinctions of the activity. One should visualize a full burnt offering of butter together with the five nectars. Then, ringing the vajra and bell, one should offer praise with the vajra song: HŪṂ HŪṂ HŪṂ.
To the one who emanates and reabsorbs perfectly,
Who teaches the yoga of selflessness,
The very essence of common yoga,
To Vairocana, I prostrate and offer praise.
HŪṂ HŪṂ HŪṂ. From this very emptiness and so forth,
Form is manifested from that suchness.
To the wisdom deities who appear as whatever objects are desired,
I prostrate and offer praise.
Having made outer and inner offerings, such as songs and dances,
And having condensed and accumulated the heart mantras,
One should once again perform the fire ritual in that same manner.
When the ritual of the substances is complete,
The practitioner should engage in the union of self.
With fruits like the glorious āmalaka,
Anointed with curd, honey, and ghee,
One should burn five hundred fuel sticks of bodhicitta.
Having conferred empowerment in the center of that,
One should make aspirations and rest in meditative equipoise.
Even if one’s kingdom has declined, one will swiftly attain
The beautiful sovereignty of the three worlds.
If one burns five hundred leaf fuel sticks
Anointed with milk and honey,
One will swiftly become endowed with glory.
Whatever activity one intends,
That very thing will certainly be accomplished.
Then, through the previous yoga,
One should visualize the goddesses in their respective places.
With various flowers and incenses,
The wise one should offer with mantras and mudrās.
The yogin should teach [the ritual].
Having made the twenty offerings,
One should play with the vajra and bell.
Having bound the two vajra fists,
They should be joined back-to-back.
Having raised the earth-parasol and the lotus,
And having raised the white gorocanā,...
Mudrā
One should move [the bell] with this: OṂ VAJRA GHAṆṬE HŪṂ HOḤ. OṂ VAJRA GHAṆṬE RAṆITA PRARAṆITA SARVA BUDDHA PRACALITE PRAJÑĀPĀRAMITĀNADA SVABHĀVE VAJRA DHARANI HRIDAYĀ AVASANTOṢANI HŪṂ HŪṂ HO HO ĀḤ SVĀHĀ. One should move it with these words; this is the mantra and mudrā of the vajra and bell. This is the twenty-first [chapter], the characteristics of the fire pit and the ritual of the burnt offering (homa).
Then, the five hooks and so forth should be offered to the yoginīs. All other hooks as well should be made of the same nature as the five hooks. With all-encompassing knowledge, one should offer to all the outer and inner yoginīs. Having bound the two fists, one should wrap the wisdom and consciousness. OṂ ĀḤ HŪṂ HŪṂ GUṂ SUṂ SVĀHĀ. This is the mantra and mudrā of the five hooks.
All flavors becoming one, they should be placed in the southwest corner. In various other locations, one should worship with the vessels of the offerings. The ācārya, having examined [the substances] thoroughly, should offer the five nectars (amṛta). First, in a large oyster shell or similar vessel, one should fill the beautiful container. Extending the "moon-hand," one should join it with consciousness and fear. Extending the three-pronged banner, one should place the oyster shell and so forth in front. With the previous mantras and so forth, one should prepare the five nectars. In the center of that, upon a moon, one should visualize the syllables of the nectar. OṂ HAḤ HOḤ HRĪḤ GHRĪ HŪṂ A SVĀHĀ. This is the mantra for purifying the five nectars.
Consciousness is joined with generosity; this is held to be the threefold protection. Through the knowledge of the mantras of all the yoginīs, one should fill vessels with fish and so forth, and offer them in their respective portions. With a ritual other than [ordinary] generosity, the wise should make offerings to all. With the sound of the vajra and bell, one should again sing a song: HŪṂ HŪṂ HŪṂ! Delight in the contemplation of Vajrasattva. Though you delight in liberation, you are the firm and utterly indivisible one. By the power of meat and stirred honey, the sole Vajra Mother destroys fatigue. The fierce Raurava, Vetālī, and Caṇḍālī perform various activities as the principal [deities]. You are the supreme state of complete liberation; through compassion, you are wrathful toward those who oppose liberation. Abiding as the heart of the heart mantra, you are covered by the fourth [empowerment] and destroy anger. Free from the five remembrances, you are liberated from cyclic existence. Knowing passion, delusion, and reality itself, you are the principal one who perceives through the application of reality. Your supreme feet are prostrated to by the gods; you are the principal one seated upon a lotus throne. In order to fully please and satisfy you, Śakra holds a parasol. The Four-Faced One fans you with a fly-whisk; lions remain as your attendants. Proclaimed by the insignia of the Lord Hara, may Vajrasattva, who is prostrated to by the three worlds, be victorious! This is the twenty-second chapter, the ritual for the definitive offering of all [substances] such as the five hooks. Then, the mind of the hero, together with the yoginīs, should be honored. One should circumambulate from all eight directions.
Having offered seats to all, the yogis and yoginīs should sit together simultaneously upon their cushions. All those yoginīs, with playful gestures and laughter, should sport with the vajra and bell while engaging in the conduct of the two. One should offer fragrances to the bodies in succession and worship all with flowers and so forth. Having perfumed everything with incense, one should offer lamps to all. In front of everyone, one should offer the torma, presenting the first portion to all. The substances of the hook are various, but specifically there are five types. Through that very non-dual reality, one should please all the yoginīs. The body of the ācārya should be established as the nature of the space of yoga. From the conch vessel of the five nectars, one should offer them by taking them with diligence. By means of that very reality previously taught, the practitioner should recite the secret mantra. Having sprinkled it at the three places, the yoginīs should offer it from all sides. To all those who practice the samaya, one should give it with this verse:
"Behold the beautiful Dharma! It is not right to have doubt regarding this. Dog, brahmin, and outcaste—these three are of one nature; therefore, eat together. Preceded by the circling of the lotus, others likewise take hold of it. Consciousness and fear are joined; the remainder is joined like a peak. Having placed the moon upon the sun, recite this verse: 'The precious, supreme Dharma is free from the stain of desire; it has come well, having utterly abandoned subject and object.'"
Homage to that very state! Then, all the yogis, through the sequence of universal purity, should bless everything according to their desires. Singing auspicious songs, the heroes are completely pure. Having recited the āli and kāli, and possessing the sound of the vajra and bell, they should sing that very song:
"Enjoy the bliss adorned with compassion, the supreme excellence of the truth of liberation. Adorned with the joy of passion, you subdue the fierce adversaries. By perceiving emptiness, you have utterly abandoned the distinction between what is edible and what is not. For the sake of completely liberating all beings, you sport in a terrifying form. Having made offerings with all substances, protect [the practice] with the vajra song. With the sound of the vajra and bell, the hero should fill the remaining torma offering. With a single mind that is without intrinsic nature, the mouth should be completely filled. Having contemplated whatever action is desired, it should be cast into the torma vessel.
Oṃ kuru kuru! O Lord, O Great Lord, bestower of accomplishments! You who dwell in the charnel ground, you with the face of a preta, you who bare your fangs, the fierce one who delights in blood! You who guard the samaya and uphold the yoga! Kīli kīli, you of the great sound! You who dwell in the ancestral forest, together with the hosts of grahas, you who sit in the midst of them! You who bare your fangs, the fierce one, the Smoke-Eater (Dhūmāṅgārī)! Please accept! Please partake! Having established [us] in the samaya, please bring [them] under your power! Oṃ gṛhṇa gṛhṇa sarva duṣṭānāṃ bhakṣa bhakṣa ho phriṃ phreṃ phroṃ pheṃ phaṭ svāhā!
Having bound the two vajra fists..."
Mix white [substances] and bezoar, and having slightly curved the tips, place them at the corners of the mouth. This is the mantra and mudrā for the remaining offering cake known as "Dudpa Solamo."
"Phem! In the supreme forest, at a rock, a solitary tree, or the bank of a great river—nearby, possessing the five articles of enjoyment, one should perform the offering of the torma by snapping the fingers three times." This is the twenty-third chapter, the ritual for the remaining torma.
Then, the five substances, mixed with fragrant scents and milk, should completely fill a conch vessel. One should sprinkle them with the water of samaya. Reciting "Oṃ Āḥ Hūṃ Svāhā" seven times, one should examine the water of samaya. Then, having bestowed the vows upon each disciple one by one, they should be led in. Having covered their eyes with cloth, they should be led in with palms joined. Standing before the ācārya, with palms filled with flowers, they should aspire to bodhicitta, thinking: "Today, having been delivered from saṃsāra."
Then the disciple should meditate on the purity of nature and so forth: "Oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho 'haṃ. Oṃ vajra-śuddhāḥ sarva-dharmāḥ vajra-śuddho 'haṃ. Oṃ yoga-śuddhāḥ sarva-dharmāḥ yoga-śuddho 'haṃ." Having performed the three purities, speak these words to the disciple: "Take refuge in the Three Jewels: the Buddha, the Dharma, and the Saṅgha. Do not touch the wealth of others. Do not be afraid of any fears. Maintain love, compassion, and so forth for sentient beings, and guard the vows and discipline."
Oṃ pañca ḍākinī pūjopasthānāya ātmānaṃ niryātayāmi | Oṃ ācārya pūjopasthānāya ātmānaṃ niryātayāmi | Oṃ sakalatva paritrāṇāya ātmānaṃ niryātayāmi | Samayas tvam | Samaya ho |
The syllable A is the supreme of all syllables; it blesses the Vajra of Speech. The syllable U accomplishes all desires; it blesses the Vajra of Body. The syllable Hūṃ burns away the afflictions; it blesses the Vajra of Mind.
Oṃ dhili dhili maṃphuraṇi davajra acale yūṃ yūṃ svāhā | Today, you who possess wisdom, taste the amṛta. Oṃ durkhaṭi āvaharāya svāhā. From the conch of amṛta, the mantra should be poured into the mouth. Having given the command as it is, and having established the samaya, the descent should be performed.
Generate the disciple as the body of the deity. At the heart, place the seed-syllable of wind, surrounded by wind. With wind at the feet and wind, the wind at the heart should be concealed. Having made oneself the Wisdom Ḍākinī, recite the six wisdom Hūṃs. Oṃ ā khakhile hūṃ a. With the sound of the vajra and bell, the yogin should generate pride. Singing the vajra song, dance the vajra dance with force. Dancing the dance of one's own desire, act according to one's own wish. Oṃ tiṣṭha vajrasattva samaya pratipālaka hūṃ hūṃ hūṃ ho ho ho svāhā. This is the mantra for requesting the departure.
Then, having scattered flowers, one should identify the specific families of the goddesses of the five locations and bestow the mantras, mudrās, and so forth. OṂ JÑĀNA CAKṢU HŪṂ AḤ SVĀHĀ. Having opened the eyes and prostrated, the reality of the deities should be shown: "Behold the source of the thirty [deities], the lord of all gods, the actual Wisdom Ḍākinī embraced by Prajñāpāramitā. Behold the one called Yogākāśa, emanated by pure wisdom. Arisen from the mirror-like wisdom, he who subdues all who are hostile, perfectly seated upon an elephant—behold the Vajraḍākinī of the east. Arisen from the wisdom of equality, seated upon a snake and a tortoise, who burns all the Māras—behold the fierce Ḍākinī of the north. Emanated from the discernment of the ten non-virtuous actions and so forth, seated upon a garuḍa—behold Vetālī of the west. Arisen from the performance of all activities, who subdues the lion and the thief, who burns all afflictions—behold the goddess of the south. The tiger, lion, owl, and jackal dwell in the four corners of the heart. Seated upon a lion, a pig, a buffalo, and a jackal, they dwell in all various forms for the sake of benefiting sentient beings. The Ḍākinī Jvālāmukhī, the Suckler, and the Thief protect the gates; they summon all the gods, and they lead, bind, and please."
Pukkasī is the digestive inner heat (caṇḍālī); she holds a vessel of nectar in her hand. The fierce Raudrī, who consumes blood and meat, holds a lotus vessel filled with the five hooks, one of which she uses to cover the top. The fierce, blazing, and hideous Caṇḍākṣī holds a lotus filled with a torma. Kapālinī and Vajrī hold a vase and food and drink, and cover it. Lāsyā, Gandhā, Vīṇā, Puṣpā, Gītā, and Dhūpā, along with Nṛtyā and Dīpā—all these are diligently engaged in offerings to the cardinal and intermediate directions. Hara is the one who partakes of the feast; Brahmā holds a drum and waves it, while the fierce one proclaims his name. Śakra stands holding a parasol. Indra, Vasu, Bhūteśa, and Varuṇa, the king of waters, reside in the four intermediate directions with their wives and retinues, holding various offerings. The city situated in the sky should be understood as the reality of the gods. This is the twenty-fourth chapter: the ritual of offering the reality of the gods.
Then, bowing with the five limbs, one should offer the argha, foot-washing, and other offerings, and make a request for the desired dharma: "I pray that today I may be granted the knowledge by which I shall become irreversible from the state of Vajradāka, together with the assembly of yoginīs." Then the disciple, with palms joined, should recite the mantra of the vow: OṂ VAJRA-MAṆḌALA MAHĀ-MAṆḌALA PRAVEŚA STVAṂ HĀṂ. OṂ YOGA-MAṆḌALA MAHĀ-MAṆḌALA DARŚI STVAṂ HĀṂ.
Oṃ guhyamaṇḍala mahāmaṇḍala dhikṣi stvaṃ hāṃ samaya svāhā | samaya hoḥ | Furthermore, the disciple should be made to recite:
"O Lion of Ultimate Speech, known as the Yogin,
Who has become exceedingly skilled in the meaning of severing suffering,
Having severed the root of the afflictions that produce the defects of existence,
May you, the King of Ultimate Yoga, grant accomplishment!
Having formed the 'sun-fist' mudrā,
One should join the conch and wisdom.
In the manner of the deity's own nature,
The eight locations should be protected.
One should visualize KṢŪṂ at the crown of the head,
And place HŪṂ in the two eyes.
YŪṂ is at the ears and the nose;
Visualize the blazing syllable SUṂ on the tongue.
At the throat is the stacked syllable NHR̥ŪṂ;
Visualize HR̥ŪṂ at the collarbone.
In the region of the heart is YHR̥ŪṂ;
One should place KṢHR̥ŪṂ at the navel.
Having placed these eight seed-syllables,
One should place the mudrās on the limbs in succession.
Oṃ samayo ho haṃ | miti maṃ | oṃ vajro haṃ | miti a oṃ | jñāno haṃ | miti hūṃ baddhano haṃ hoḥ | oṃ utpāda ā a ā oṃ hūṃ phaṭ | By grasping each of those very [syllables],
One declares, 'I am the wisdom body.'
Having bestowed the secret vows,
One should confer the empowerment upon them.
This is the twenty-fifth [chapter], the ritual of the armor and vows of the eight yoginīs.
Then, in order to confer the empowerment,
The vases of the eastern direction
Should be attended by the ācārya in the south, west, and north.
Upon the five [seats] such as the lion throne,
They should be placed together with the parasol over the head."
Remaining in the auspicious posture, join the palms together with flowers. With the seed of bodhicitta, make the aspiration for the unsurpassed state of all sentient beings. Accompanied by the sound of the vajra and bell, one should conclude with auspicious songs. The disciple should face east, while the ācārya faces west. Through the union of Vajrasattva and the others, holding the vase with hands like the sun and moon, and using a leaf together with a vajra, take the wisdom water of the vase and confer the empowerment of great awakening, which liberates from saṃsāra this very day. Oṃ a phuṃ pheṃ phaṭ hūṃ svāhā. This is the mantra for conferring the empowerment.
As for the mudrā of the vajra chain, join the white [substances] and bezoar. Oṃ vajrakāya hūṃ āḥ svāhā. At the eight locations of the body, the protections should be bound. Having given the vajra to the sun, the bell should be given to the moon. On the head, the five Buddhas should be applied with mantra and mudrā. Having formed the two vajra fists, raise the white [substance] and bezoar; slightly bend the tips and join them, then extend the smoke and the three fragrances. Oṃ āḥ hūṃ svāhā. This is the mantra and mudrā for the empowerment of the crown of the five Buddhas. Having bestowed everything, give the name and the vajra into the hand. The ascetic observances, the dance, and so forth, should be given according to the sequence as described. This is the binding of the mantra and mudrā. By the certainty of all the Buddhas, the yoga of the Buddhas is like space.
Today, through empowerment, you shall be consecrated. In order to fully accomplish all the Buddhas, hold this vajra! Oṃ śrīyoga oṃ vāritvaṃ abhiṣiñcāmi | vārisamayas tvaṃ | The being without beginning or end is Vajrasattva, the great joy, Samantabhadra, the lord of all, the sovereign essence of the vajra. This is the melody of the insight of all the Buddhas; you too must always maintain it. The Victorious Ones intend it for supreme awakening. Because becoming is pure by nature, it is rendered without intrinsic existence. Through the being whose nature is pure, it shall become the supreme reality. [The bell:] Embracing the vajra and bell, holding the left in the proud [mudrā] and the right in the gesture of subduing, through the yoga of non-duality, one is blessed as the Great Mudrā. Possessing the yoga of the lord of all Buddhas, having conferred the empowerment of the master, one should bestow the empowerment of the mantra through the seeds of the vowels and consonants: He śrīyoga aṃ vāritvaṃ abhiṣiñcāmi nāma abhiṣekata. Thus, with the sound of "Śrī," the name empowerment should be conferred. This is the secret vajra of all the Buddhas, held in the hand; you too must always maintain it, firm in the yogic conduct of space. Oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvaṃ dhārayāmi hūṃ ha ha ha ha hoḥ. This is the vajra conduct.
From this day forth, to the perfect Buddhas, the yoginīs, the heroes, and the rest, with the great pride of wisdom and method, I offer the dance of the festival of bliss. This is the dance.
With graceful charm, cast the garland. By this, you shall never be separated from all the Buddhas and the yoginīs; this garland is their ornament. This is the garland.
For all embodied beings, you should sing the song of the sublime Dharma. By this, you will swiftly experience bliss together with those yoginīs. This is the song.
Offer fragrance to the Victorious One. Through ethical discipline, meditative concentration, wisdom, and the vision of the wisdom of liberation, perfume the bodies of sentient beings with awakening. This is the fragrance.
Offer incense to the perfect Buddhas. Satisfy them well with excellent ascetic conduct.
Embodied beings, in the form of the Sugatas, shall be satisfied by wisdom. Incense. Having well kindled the fire of Dharma, you yourself are Padmanarteśvara. May you illuminate with the lamp of wisdom those sentient beings blinded by ignorance. Lamp. Just as the King of the Eye-Physicians cleared away the cataracts of the world, so too, my son, may the Victors clear away the cataracts of your ignorance. Oṃ vajranetra apahara paṭalaṃ hrīḥ. Eye-salve. All phenomena are like reflections: pure, clear, and unclouded; ungraspable and inexpressible; arising entirely from causes and karma; without essence and without abode. Knowing all phenomena to be thus, perform this peerless benefit for sentient beings.
However, O Yoginī, give birth to the sons! Like a mirror, for the sake of benefiting all sentient beings, throughout all the world-realms, turn the wheel of the Dharma of the secret conduct. This is the wheel. Without doubt or hesitation, with a mind free of dualistic uncertainty, blow the unsurpassed, stainless Dharma conch until it is completely full. This is the conch. Draping the Dharma robe over the left shoulder, with the right hand in the gesture of fearlessness, and having become the Wisdom Ḍākinī, dwell within all the wheels. Just as the Yogācāra Ākāśa gives prophecy, grant the prophecy with a single voice: "This is the prophecy I grant to you: You are the Tathāgata Yogācārākāśa. Having extracted [beings] from the lower realms and existence, make the supreme existence forever pure." He śrī yogīvarinānāmatathāgatasiddhi samayas tvam bhūr bhuvaḥ svāhā. This is the prophecy. Embracing the Goddess Prajñāpāramitā, sport with the flower. The seeds of the five Buddhas always sport within the flower. One should arrange them there, sporting with the three classes. The Hero is the antidote to sin; glorious and magnificent, the Hero should familiarize himself with that very reality. Through the union of the self of all Buddhas, the empowerment is conferred by the syllables in front. The five Buddhas are to be shown, and the empowerment by mantra is to be shown. One should lead [the disciple] to meditate on the eight syllables. Having conferred the Master’s empowerment, stabilize the wisdom-consciousness.
Having conferred the empowerment of the application, all secrets are to be proclaimed. Through all those great secrets, the empowerment is the supreme state. With the dharma of patience as a prerequisite, one must not oppress sentient beings. One should not speak harsh or idle words, nor should one disparage sentient beings. One must guard the vows of discipline and not harm living beings. It is better for oneself to die than to take the life of a sentient being. Since it is like a blazing fire, one must not touch the wealth of others. The yogi must guard against falsehood and not engage in actions that cause division. For the yogi who practices the conduct of yoga, there is no such thing as a lie. With conduct accompanied by conscientiousness, one should be conscientious regarding food and enjoyments. One should be conscientious in joyful play and conscientious in the rituals of torma offerings and the like. Since the yogi desires accomplishment, if they rely upon sentient beings, they will achieve it. Whatever disciple knows all things should perform actions that bring joy to sentient beings. Having generated the wisdom of equality, one should view all things as equal. Always possessing equal conduct, always devoted to the concentration of yoga, and preceded by the taking of the trainings, the maṇḍala, torma offerings, and so forth—the disciplines for acting for the benefit of sentient beings—should be protected by the son like his own life. "Just as the Lord has commanded, so shall I act." The chief disciple and the others, having worshipped all sentient beings in succession according to the non-dual ritual, [should proceed].
Have the deities perform prostrations. To all the disciples and to all sentient beings, that very reality should be shown. This is the twenty-sixth chapter: the ritual of all empowerments and the training.
Then, the wise disciple should offer a fee to the guru. His beloved son and wife, along with relatives, male and female servants, lands, fields, houses, pearls, garments, gold, silver, copper, and other riches, as well as various kinds of grain, should be offered. Having offered all the bedding and all the enjoyments that please [the guru], finally, one should even offer one’s own body as the fee to the ācārya. For a disciple who lacks devotion, there is no doubt that accomplishments will be far away. With offerings and faith as the preliminaries, one should please [the guru] with all things. One should make offerings of all the mudrās, such as perfumes, flowers, and incense. Accompanied by the sound of the vajra and bell, one should fill [the space] with auspicious songs:
HŪṂ HŪṂ HŪṂ! O Protector, you are complete liberation; you are also the teacher of the Dharma. Your form arises from the cause of compassion. O you who have reached the perfection of beautiful form! O you who are liberated from existence through that very reality! I prostrate and bow to you, the Vajra! O you are the Vajra of liberation itself!
With the fifth musical note, one should conclude the auspicious sounds of praise: OṂ RAṂ RA MA HO HI HI HI HI HŪṂ HO ĀḤ. OṂ RA MA RA MA HO HŪṂ HŪṂ HŪṂ HO HAṂ A. OṂ RA MA RA MA PHRŪṂ PHRŪṂ PHRŪṂ PHRIṂ HŪṂ HŪṂ PHRŪṂ PHREṂ A.
OṂ RAMA RAMA HO GHU GHU GHO A SVĀHĀ. Having pleased [the deities] with the garland mantra of the eight yoginīs, one should join the sun and moon. Filling the hollow of the hands with flowers, one should make aspirations with a great mind for all sentient beings: "I shall ferry across those who have not crossed; I shall abide in the state of the yoga treatises." One should immediately examine the activities. Having first offered all the auspicious pronouncements of the Sovereign Victors, one should examine [the assembly]. The patrons and other sentient beings should remain with palms joined. With flowers and water from a conch vessel, one should strive to pronounce the auspicious words: "Today you have crossed over the ocean of saṃsāra yourself. You are the actual vajra born from the vajra; you are empowered in the state of Buddhahood. Possessing a mind capable of swiftly accomplishing the welfare of all sentient beings." Having pronounced the auspicious words, one should perform the rite of requesting the deities to depart. This is the twenty-seventh [chapter], the ritual of offering preceded by the student's request for forgiveness and the offering of the fee to the guru.
Then, having bound the vajra pledge, out of compassion for all sentient beings, one should prostrate with the knowledge of the three mantras of the Vajra Body, Speech, and Mind: OṂ NAMASTE HŪṂ | NAMAME HŪṂ | NAMO NAMO HŪṂ SVĀHĀ. Having bound the two vajra fists and pressed the moon at the heart, one should extend the sun to the ground and recite the mantra firmly: OṂ GACCHA GACCHA SVABHĀVANĀṂ HŪṂ HĀ.
This is the mantra and mudrā for requesting the supramundane deities to depart: OṂ GACCHA PĀRĀNĀGAMANAYA HŪṂ PHAṬ SVĀHĀ. One should snap the fingers three times and request all the mundane deities to depart: OṂ GHILI GHILI NAḌAṂ HŪṂ SVĀHĀ. This is the mantra for collecting the colored powders. Having collected the colored powders, they should be carried away to a great river. With the remaining portion, the torma should also be carried to a crossroads or a riverbank. OṂ HILI HILI PHULI MAHĀPHULI PHEṂ PHOṂ PHIṂ SVĀHĀ. This is the mantra to be recited over the remaining torma. Then, the five types of offerings, such as food and drink, should be offered once again. In that very place of the maṇḍala, having drawn a lotus with full petals and a filament, complete with a center, using yellow and other colors, one should consecrate the non-dual torma. With the previous mantras and mudrās, and with all the extensive offerings, one should worship the secret cakra. Together with the disciples, one should sing auspicious songs and perform dances. That which is the yoginī of space is the principal Vairocana. That which is the Vajraḍākinī is the noble Māmakī. That which is the fierce Ḍākinī is Pāṇḍaravāsinī. That which is the Vetālī Ḍākinī is the noble Tārā. That which is the Caṇḍālī Ḍākinī is Buddhalocanā. The four types of accomplished messengers are made into the body of all-awareness. In the buddha-fields and other realms, one should especially practice generosity.
Two thousand of the common class are equal to a single pure brahmin. Two thousand brahmins are equated with a single monk. Two thousand monks are equal to a single stainless one. Eight thousand stainless ones are equated with a single possessor of wisdom. Two thousand possessors of wisdom are considered equal to a single ācārya. Having thus established the field of generosity, the wise should always give. In the fundamental dharma of yoga, sow the seed in the excellent field. Even those who have committed the acts of immediate retribution or are sinful will be liberated by seeing the pigment. By the descent of reality through mantra, they will be born in the pure abodes. The yogi who is a noble benefactor will gradually and swiftly attain awakening. In the three realms of existence, his body is endowed with subdued passion. Possessing a thousand blue light rays and a hundred thousand suns, with many bodies and forms, he is a bodhisattva endowed with passion. The supreme lord of the sky-like yoga performs the dance. With the song called "Hūṃ," he should arouse passion in all the yoginīs. With auspicious and melodious hair, he should take it up while remaining in perfect meditative equipoise. From the extensive Vajrāsana-catuṣpīṭha, this is a summary of twelve thousand verses. In that, the mere entities are condensed; it is called the Sārasamuccaya (Compendium of the Essence). It is without poetic meter or formal logic; it is explained in the symbolic language of the hidden yoga. From that, the reality that teaches the meaning is condensed.
From the Caturpīṭha, the king of Yoginī tantras: the twenty-eighth [chapter], the Sādhana of the Maṇḍala of the Extensive Ritual of Offering and the Treatise on the Dance and Song of All Yoginīs, is complete. The Maṇḍala Ritual: A Concise Compendium of the Essence, composed by the great master Āryadeva, known as the Śrī-Caturpīṭha-tantrarāja, is complete. It was translated, edited, and finalized by the great Indian abbot Gayadhara and the Tibetan translator 'Gos Khug pa Lhas btsas.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.