Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive guide for the Mahāmāyā maṇḍala, integrating technical liturgical instructions with philosophical justifications for the practice. The work directs the practitioner to move beyond the gradualist approach of the Pāramitāyāna, arguing that the non-dual nature of the mind—conceptualized as the maṇḍala wheel—is the only effective antidote to the substantiality of saṃsāra. The text commits the reader to a rigorous sequence of empowerments (abhiṣeka), including the vase and knowledge empowerments, and detailed visualizations of deities such as Heruka and various Ḍākinīs. It mandates the precise construction of the maṇḍala, the performance of ritual dances, and the use of specific mantras to dissolve the distinction between subject and object. By synthesizing the physical act of ritual construction with the meditative realization that all phenomena are reflections of suchness, the text aims to exhaust eons of negative karma and facilitate the attainment of the three bodies simultaneously.
Provenance
About this text
A ritual guide for the Mahāmāyā maṇḍala, the Gurūpadeśanāmamahāmāyāmaṇḍalopāyikā belongs to the collection of Other Wisdom Tantras. The work is attributed to the Indian author Vinayadatta. Preserved in the classical Tibetan tradition, the text appears in volume ཡ of the Tengyur, where it extends over thirty-nine pages under the Tibetan title sgyu 'phrul chen mo'i dkyil 'khor gyi cho ga bla ma'i zhal snga'i man ngag ces bya ba. The work enacts a precise liturgical sequence, beginning with homages to Mañjuśrī Kumārabhūta and Lokeśvara and prostrations to the Heroic Vajra-Holder. It directs the practitioner to receive empowerments of water and others according to the Mahāmāyā sequence, provided they possess generosity, discipline, and the other perfections. The ritual mandates that a practitioner untainted by the eight worldly concerns and knowledgeable in secret mantra, the causal tantra, and siddhi should proceed to a pleasing location, such as a mountain. There, the practitioner performs the four dances and employs specific melodic mantras to exhort the deity. A scholar or serious reader consults this text today to examine the technical requirements of the Mahāmāyā ritual, from the visualization of equanimity to the precise vocalizations used in the performance of the sacred dances.
Cite thisAnuvāda, “A Maṇḍala Ritual for Mahāmāyā called “The Personal Instructions of the Guru”” (Toh 1645), machine draft, 2026.https://naxiai.com/tibetan/works/toh1645
Summary & commentary
Significance
The work is significant for its explicit critique of the Pāramitā system in favor of an 'unsurpassed' tantric path that emphasizes immediate non-duality. It serves as a primary example of the Mahāmāyā tradition's focus on the illusory nature of appearance and the use of complex maṇḍala rituals to achieve rapid spiritual realization.
Structure
Passages
Section
Description
1-6
Preliminary Requirements and Visualizations
Initial homage, requirements for receiving empowerments, and the visualization of deities and ritual dances.
7-13
Philosophical Foundations and View
Descriptions of the central maṇḍala elements and a theoretical defense of the tantric view over the Pāramitāyāna system.
17-30
Ritual Construction and Procedure
Technical instructions for establishing the vajra fence, drawing the maṇḍala lines, and preparing ritual offerings.
34-45
Empowerments and Vows
Details on the five and seven empowerments, the role of the guru, and the granting of prophecy and authorization.
46-49
Mantras and Final Offerings
Specific mantras for Ḍākinīs, the adornment of the maṇḍala hall, and the concluding absorption and dissolution processes.
Themes
Non-duality and the Nature of Phenomena (8-12, 34, 43)
Ritual Visualization and Deity Yoga (3-6, 17, 47)
The Process of Empowerment (Abhiṣeka) (2, 38-41, 44-45)
Karmic Purification through Maṇḍala (21)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for Mahāmāyā called “The Personal Instructions of the Guru”·
In the language of India: Guru-upadeśa-nāma-mahāmāyā-maṇḍala-upāyika. In the language of Tibet: Sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (The Ritual of the Maṇḍala of the Great Illusion: The Oral Instructions from the Presence of the Guru).
Homage to the Blessed One, Mañjuśrī Kumārabhūta! Homage to Lokeśvara!
I prostrate to the Heroic Vajra-Holder, the Blood-Drinker, who possesses the body of non-dual, pure awareness, who has cleared away all engagement with conceptual thought, and whose form is delightful to the mind through self-knowing awareness.
I shall clarify the stages of the maṇḍala, having properly received the continuous oral instructions on the ritual of the Great Illusion from Vinayadatta. Although this tantra is extremely profound and its words are mostly of a conceptual nature, such that even those with wealth and non-attached intellects cannot understand it, and I myself am unable to speak of it; nevertheless, based on the slight meditation well-spoken by the feet of the glorious guru and the requests of my vajra brothers, I shall speak a little so that I may remember it.
In that regard, first, one should possess firm conviction in the truths, the Three Jewels, and the causality of actions and their results. One should have love for all sentient beings without exception, as if for an only child. Then, focusing on the masses of sentient beings in the three realms who have become suffering through the application of the three types of suffering, one should generate the intention to liberate them in complete awakening.
Endowed with generosity, discipline, and the other perfections, one should receive the empowerments of water and so forth according to the sequence taught in the Mahāmāyā. With a mind untainted by the eight worldly concerns, and possessing knowledge of the secret mantra, the causal [tantra], and the accomplishments (siddhi), one should go to a suitable and pleasing location—such as a mountain adorned with flowers and fruit, the banks of a small stream or a river, or a charnel ground. At dawn, having performed the cleansing of the face and so forth, one should sit upon a very soft seat. Placing the syllable HŪṂ upon a sun disk at the heart, one should present outer and inner offerings arising from its light rays. In the space before one, one should perfectly worship the guru, the buddhas, the bodhisattvas, and the Protector who is the essence of the five-deity maṇḍala. Then, having performed the confession of misdeeds, rejoicing in merit, taking refuge in the Three Jewels, and so forth, and having made aspiration prayers, one should meditate on emptiness. One should mentally recite: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ‘HAṂ. Immediately thereafter, one should first visualize a red lotus with four petals in the sky, upon which is a sun disk with five bindus that radiate and reabsorb light. Then, from the bindus in the ten or four directions, one should visualize the ḍākinīs of great bliss, whose forms arise from intense joy and passion, and who possess great love, compassion, and joy.
One should visualize that those who possess the nature of having previously familiarized themselves with equanimity perform the four dances and exhort [the deity] with the melodious, pleasing sounds of song:
HA LE SA HI VI YA KA MA LA PA PO HI U PA JÑE A LA LA LA LA HO | MA HĀ SU KHA NA | A RA HI U NRE TE NA | RA VI KI RA NE | NA PA PHUL NI LI U KA MA LU MA HĀ SU HE A LA LA LA LA HO | MA HĀ SU HE NA A RA HI U NE TYA NA |
Then, with the intention of delivering all wandering beings without exception from the suffering of saṃsāra, one should view wandering beings as being in their true nature, just as they are—as an illusion, a mirage, and a city of gandharvas. When the syllable HŪṂ, which has arisen from the central drop, is completely transformed, there appears the supreme joy, the nature of the five wisdoms and the three kāyas, with four beautiful faces and four arms, like the light of an indranīla gem. His body is smeared with the dust of ashes. His root face is blue like the body [of the consort], the right is yellow, the back is red, and the left blazes like emerald; he has three eyes. He is adorned with a human skin and so forth, and with the five mudrās. His orange-red hair blazes upward, and he sits upon a sun seat. He wears a garland of skulls with Akṣobhya as a crown ornament. His playful right and left hands hold a bow and arrow, and he embraces the form of the self-manifesting Buddha-Ḍākinī, who is non-dual with his own essence, holding a skull-cup filled with blood and a khaṭvāṅga attached to a small bell and tinkling ornaments. From the limits of the gateways of light rays, the hosts of Munīndras emerge to accomplish the welfare of wandering beings.
One should visualize oneself as the embodiment of the power of compassion, performing a dance through the application of dance steps while gazing at the faces of the four goddesses residing in their respective directions. Others say that he has six arms, holding the four previously mentioned hand-symbols in the first four hands as before, and that the remaining two arms embrace the Buddha-ḍākinī; this is well-established because the tantra mentions "four arms," implying that two are engaged in an embrace. As it is said in the Śrī Guhyasamāja: "The King of Desire is explained as having four arms."
The hand-symbols and other attributes of the ḍākinīs shall now be described. In the eastern direction is Vajra-ḍākinī, blue in color, possessing four faces—blue, yellow, reddish-white, and green—which are the essence of the earth element, the mirror-like wisdom, and so forth. Her right hands hold a blue vajra and a skull-cup; her left hands hold a bell and a khaṭvāṅga.
In the southern direction is Ratna-ḍākinī, yellow, the purity of the water element and the wisdom of equality, and so forth. Her right hands hold a cluster of jewels and a trident; her left hands hold a jackal by the neck and a supreme truth. Some say she holds a jackal situated within a skull-cup. She has four faces: yellow, blue, red, and green.
In the western direction is Padma-ḍākinī, reddish-white, the nature of the fire element and the wisdom of individual discernment, and so forth. She is reddish-white, like molten gold...
Beautiful with four faces, blue and green, the right hands hold the petals of a variegated lotus and an arrow; the other two hold a skull-cup and a bow. In the northern direction is Viśvāḍākinī, blazing like emerald, the nature of which is the purification of the wind element and so forth. She is green, yellow, white, and blue-faced; one should visualize her right and left hands holding a sword, a ḍamaru, a noose, and a skull-cup filled with blood. All the goddesses have four faces, and the color of the Blessed Lady in each direction is the same as the color of the Blessed One’s face in that direction.
Immediately thereafter, the six limbs should be placed: at the forehead, throat, eyes, ears, nose, and heart, one should place the syllables OṂ ĀḤ HŪṂ KHE, and above the syllable RA, one should place HŪṂ. Then, through the application of the vajra-snap, the wisdom maṇḍala is invited; having offered the water for the feet and so forth, it is unified with the samaya maṇḍala. Following that,
the light rays from the syllable HŪṂ of the mantra residing on the sun maṇḍala at the heart invoke the Protectors dwelling in the ten directions. From that light, there arise those holding in their hands vases of awareness like crystal, filled with the nectar of wisdom, who confer empowerment. One should visualize Akṣobhya as the crown ornament upon oneself. As for the consorts, here also, in successive order, [one visualizes] Vairocana upon the head, and so forth.
One should visualize Ratneśvara, Amitābha, and Amoghasiddhi. Then, with goddesses born from meditative absorption who are occupied with sublime offerings, one should properly worship the Lord Heruka—the self of the maṇḍala circle residing in the ten directions—with the qualities of sensory desire. One should praise him with these songs of praise:
"Baring fangs, most terrifying,
Adorned with garlands of illusory flowers,
Consuming the great flesh—
To Heruka, I prostrate."
Immediately thereafter, one should visualize one's own appearance as the glorious red Buddha-ḍākinī, radiating joy. At the head, heart, navel, secret place, thighs, and down to the feet, there are the seed syllables Oṃ, Hūṃ, Ā, Ha, and Ra, which are the nature of the five families. From the complete transformation of the syllable Hrīḥ, there is a red secret lotus. From the complete transformation of the syllable Bhrūṃ, one should visualize a yellow grain of light. Then, as the four goddesses exhort with songs as before, the secret vajra is formed from the complete transformation of the syllable Hūṃ, and the jewel is emanated from the syllable Oṃ. Having placed the syllable Phaṭ at the opening, one should begin the act of the Conquerors becoming impassioned through various activities.
By the sounds of Phaṭ at the vajra and lotus, the hosts of Conquerors are summoned and brought into a state of bliss. From the melting, it emerges through the path of the vajra and falls into the center of the goddess’s lotus. One should taste it with the tongue in various ways—the essence of the supreme mind—and satisfy the body, speech, and mind of the Lord.
At the heart is a red four-petalled lotus, the nature of the four elements. Upon a sun maṇḍala situated there is a white drop (bindu) joined with a moon maṇḍala, well-wrapped by six and a half lines resembling the fibers of a lotus stalk. Into this, as if pouring the waters of the ocean, are strung the vowels and consonants doubled, which accomplish the thirty-two marks of a great being and the eighty minor marks. When exhaling, they emerge from the upper opening like a garland of mālatī flowers; when inhaling, they are inserted in the same way. One should recite the three syllables: as the wind exhales, the three syllables also emerge; as it enters, they enter again; and during the retention, they abide in the center of the white drop. Thus, one should contemplate the six and a half lines strung with vowels and consonants, without the movement of the mind straying elsewhere during the entry, abiding, and exit. "Oṃ Āḥ Hūṃ" is the mantra to be recited. This stage of clear realization is easy to understand and is also the oral instruction from the presence of the Guru. One should remain in this way during the four sessions. Nothing else should be done; having placed the assembly of the mind in absorption, one should make aspirations for the sake of liberating infinite sentient beings. Whatever virtue has arisen from meditating on the form of Vajradhara, by that may these wandering beings quickly become embodied in the power of compassion.
The Tathāgatas have taught that whatever actions of body and speech, which are of the nature of being free from the aspects of subject and object, occur within this mind in the form of Vajradhara, these are the aspects of mudrā and mantra. This is because at that time, the very absence of aspects such as the apprehended object is due to the fact that they do not appear to it. In this way, whatever appears is what enters the path of authentic conventional terminology. Thus, at the time of experiencing the bliss of the mind’s thoroughly luminous essence, there is no suffering; rather, the very nature of cognition itself appears in every respect. For if inanimate matter were self-luminous, it would be illogical for it to be inanimate. If it were erroneous, luminosity would not be perceived; however, at that time, apart from the appearance of the Protector’s form—the essence of great bliss—and the forms of the yoginīs and so forth, no other luminous essence appears. If it is argued that the appearance of the yoginīs is like the luminosity of a pillar, this is seen despite there being no difference, just as one observes the nature of space. Furthermore, since they are perceived simultaneously even when they are co-existent, if they were like the right and left horns of an ox, which of them would be the apprehended object and which the apprehending subject? Even if they appear simultaneously despite being at different times, since no other [separate entity] is perceived, the entities of apprehended object and apprehending subject do not exist.
It is said that internal states such as satisfaction and dejection, as well as the nature of pleasure and so forth, and blue and so forth, are external apprehended objects. However, this is not what is being asserted; for it is impossible to say through direct perception that something is external or internal, because direct perception is non-conceptual. Furthermore, the object of the conceptual cognition obtained subsequent to that [perception] is not a real entity. Thus, the inferential pervasion is not established. Therefore, the wisdom of the maṇḍala circle of the deity’s nature is, by virtue of being empty of all conceptual constructions—such as unity and multiplicity, difference, existence, and non-existence—of a nature that is free from the aspects of conceptual apprehension and so forth. Because it arises from the cause of the nature of bliss, it is the experience of the non-dual appearance of the nature of bliss. It is a dharma that is the opposite of saṃsāra, characterized by the grasping of "I" and "mine," and is without decline. Because its nature is the ultimate reality of non-violence, that cognition is to be made manifest by grasping its side. As for contradiction, whatever is perceived even for a moment together with something else is such that, through the power of extreme familiarity, the antidote uproots its own discordant factor. Moreover, through the power of the meditation of that which is extremely familiar, it becomes clearly manifest; for desire, sorrow, and so forth are established as pervasive, and their own discordant factors, such as ordinary pride and—
The ordinary appearances are established as being eradicated from the root. Since a cognition devoid of aspects is not established as an experience even in dreams, it cannot be the antidote for anything. Even according to the view of the Pāramitāyāna system, although the view of selflessness as being like an illusion is indeed the antidote for ordinary conceptualizations such as generosity, even so, these ordinary appearances do not cease; both ordinary conceptualizations and ordinary appearances are things to be abandoned.
If it is argued that through generosity and so forth, the nirmāṇakāya is accomplished in the nature of the thirty-two marks of a great being and the eighty minor marks, arising from the results of generosity and so forth, then these are the characteristics of the experience of the results of those respective actions, established through direct perception and inference. By these, it is established that these are the marks of a great being. Furthermore, through the power of meditation, when the mind clearly appears in the form of the maṇḍala circle—the essence of which is mere perfect awareness—and when one focuses on the blazing body of marks and minor marks that simultaneously apprehend all perfections, why would it not be accomplished? This point was also spoken by the venerable Guru in the words of the actual meaning:
"Meditating on the form body as the dharmakāya,
One will certainly attain awakening.
If the dharmakāya is attained through the concentration of the Victorious One..."
Why then do you not meditate on the form body? Even if the form body is attained through the accumulation of merit, it is inferior for a long duration of time. Because the distinction of the result arises from the distinction of the cause, the three bodies appear simultaneously.
Alternatively, I [hold that] although generosity and so forth arise from those causes such as the exaggerated imputation of grasping at forms, and are thus endowed with suchness—the absence of self—nevertheless, they are not in contradiction with the suffering of cyclic existence. This is because, although generosity and so forth exist here, they do not reverse the suffering of cyclic existence if they arise from an ordinary nature. This is the intended meaning: for the time being, generosity and so forth, when viewed through the perception of a sentient being, do not contradict the suffering of cyclic existence due to ordinary conceptualization. Even if one possesses the view of selflessness, there is no direct contradiction between generosity and so forth [and that suffering]; rather, it is the view of selflessness itself that is in direct contradiction [with the ordinary mode of existence].
Thus, the venerable Jñānapāda said:
"Even if one possesses selflessness, there is no contradiction
Between generosity and so forth and one's ordinary form;
For although this is true, it does not reverse [suffering] therein."
Supreme joy does not become a cause of bliss because its nature is equanimity. Furthermore, perfect awakening, which is attained through reliance on hundreds of hardships and is free from agitation, is to be achieved over no small number of eons.
Therefore, the system of the perfections (pāramitā) is not the excellent cause for the path to the goal of the supreme person. This mind in the form of the maṇḍala wheel is in direct opposition to all the sufferings of saṃsāra, which are nothing but substantial entities. Because it is the unsurpassed cause—being the effortless accumulation of supreme joy and a swift method for bliss—it is to be understood as the truth of the path (mārgasatya) by those possessing discernment.
If one asks, "In that case, would generosity and the other perfections then be fruitless?" they are to be relied upon because they are difficult to practice, and their purpose is solely to act for the benefit of beings. Thus, at the very beginning, for the sake of pacifying the suffering of beings, one observes those who are suffering and generates the two types of bodhicitta known as aspiration and engagement. It is not the case that one enters into a state of supreme affection without cause, driven by compassion alone.
During the stage of meditative absorption (samādhi), one acts through the manner of emanation and reabsorption. Upon arising from absorption, one acts through the application of non-apprehension regarding material things, the Dharma, and so forth. In the state of perfection, acting for the benefit of sentient beings through generosity and the rest, in the manner of a wish-fulfilling jewel, is the primary purpose; the state of a Tathāgata itself arises as a secondary consequence. As long as one clings to the diversity of saṃsāra, one must practice the ten paths of virtuous action, abandon their opposites, and perform activities such as the maṇḍala.
One must certainly apply oneself with diligence to the construction of caityas and so forth. Furthermore, this is because it is endowed with knowledge, and because it is connected to the Blessed One’s teaching that the primary goal of a person is never deceptive. Likewise, from the Ornament (Alaṃkāra):
"If, relying on non-duality, one were to reject the next world, and if one were to say, 'Do not do this,' then the two [terms] 'this' and 'not' would remain. If one is satisfied with non-duality, one will be liberated in every respect. If one asks, 'How does one engage in conventionalities?' then one should also consider the next world."
Thus it is said. The Guru also said: "As long as there are conventionalities of differentiation, abandon non-virtue and accumulate the collection of merit."
Then, having arisen from meditative absorption, one should contemplate oneself and others in the form of Heruka, like an illusory appearance. With an undistracted mind, one should perform the accumulation of merit, the equalization, the explanation, and so forth. At the time of the feast offering, from the blue syllable Yam arises a wind maṇḍala in the shape of a half-moon marked by a victory banner. Above that, from the red syllable Ram arises a triangular fire maṇḍala. Above that, from the complete transformation of the syllable A arises a lotus vessel. Inside that, the food and so forth are blessed by the syllable Hūṃ and blaze. From the stages of conceptualization and clarity, the syllable Oṃ causes the nature of the wisdom nectar to dissolve and become unified, which is then blessed by the mantra.
From the syllable HŪṂ, a white vajra is visualized; from that supreme tongue, light rays like tubes draw forth [the nectar], and through this application, the assembly of Victorious Ones in the form of deities is to be satisfied. "OṂ ĀḤ HŪṂ GUHYA BHAKṢA BHAKṢA HAṂ" is the mantra for tasting the amṛta. At the time of bathing, one should perform it according to the previously explained ritual of empowerment. Thus, through the power of various forms of compassion, one examines the nature [of things]; and because of that, even if one fully understands the nature of being neither other nor non-other, the yogi is not stained by the faults of existence regarding the enjoyment of the five sensory pleasures. "One who has attained even slight mastery is beautiful in every respect." As for those who merely dance and drink, their minds are deluded by what they have heard. Such a Vajra Master, who is in meditative equipoise and capable of distinguishing the two truths—the conventional and the ultimate—of upholding, maintaining, and teaching the meaning of the tantra, is requested three times by a faithful disciple who has gathered all outer and inner requisites for the purpose of empowerment. Then, either by the permission of the Blessed One himself, or by reciting the three syllables one hundred thousand times for each deity and thus performing the preliminary retreat, the yogi of the chosen deity practices the purification of the ground as outer and inner as one in four sessions. Having first performed the offering of the torma as explained here, one should recite the mantra for expelling obstructors and begin the drawing of the maṇḍala.
Then, regarding the thorough examination of the ground for the purpose of the maṇḍala house: having performed the ritual for teaching the characteristics of examining the site, and having filled the excavated pits with the ritual of the offering water and so forth, one should construct the maṇḍala in a place cleared of wood, stones, gravel, and charcoal. Having leveled it, one should view it as having the nature of space with the mantra oṃ bhūḥ khaṃ, and then transform it into the nature of a vajra with hūṃ laṃ hūṃ. One should then consecrate it with oṃ medinī vajrībhava vajrabandha hūṃ.
"If all the defects of thorns cannot be removed,
One should place the hand upon them and recite the mantra;
One should dig them out with the three syllables."
Furthermore: "On rooftops, in cow-pens,
In temples and so forth, or on the shores of lakes,
In places where the ground has already been purified,
One should not perform the purification and so forth."
Then, at night, while abiding in the yoga of one's chosen deity, one should consecrate the ground as having the nature of a vajra and perform the internal purification. The ritual for that is as follows: having laid out the lines with chalk, one sits in the center of the maṇḍala as it has been described. Having actualized the pride of Heruka, one should take four yoginīs of twelve years of age as the gatekeepers. Having assumed the pride of Vajraḍākinī and the others, those goddesses, who are practiced in a single yogic activity, should each recite a verse:
"The peace of all Tathāgatas,
The abode of all Tathāgatas..."
Arising perfectly from the supreme of all dharmas,
Please explain the sacred maṇḍala.
Perfectly complete in all characteristics,
Completely abandoning all that is not a characteristic,
Samantabhadra, supreme of bodies—
Please explain the sacred maṇḍala.
Arising from the supreme of peaceful dharmas,
Purifying the conduct of wisdom,
Samantabhadra, supreme of speech—
O Cakravartin, please explain the maṇḍala.
The great mind of all sentient beings,
Naturally pure and stainless,
Samantabhadra, supreme of mind—
O Cakravartin, please explain the maṇḍala.
Then, the Guru should mentally lift that wheel into the sky. With the wrathful union of the chosen deity, with the soles of the feet blazing with vajras and exerting oneself in brandishing the vajra, with the dance of the haughty vajra steps, and with baring fangs and roaring "HŪṂ," [one should say]:
"Listen, you hosts of vighnas dwelling in body, speech, and mind! Now, the glorious Vajradhara is perfectly applying the protection wheel. If anyone wishes to transgress, with a body of blazing vajras, the three bodies shall be purified; this shall be destroyed, and not otherwise. OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀN PHAṬ | KĪLAYA KĪLAYA SARVA PĀPAṂ PHAṬ | VAJRA KĪLAYA VAJRA DHARA ĀJÑĀPAYATI KĀYA VĀK CITTA KĪLAYA HŪṂ PHAṬ."
Having spoken thus, one should eliminate the vighnas.
At the lower end, like a knot, one should mentally establish the enemy of obstructors in the center. Having bound the cardinal and intermediate directions outside the vajra fence with the maṇḍalas of the Great Powerful One (Mahendra) and Fire, and having made the ground of the nature of vajra, one should sleep right there together with the four yoginīs who guard the gates. These are for the sake of taming those to be subdued, both externally and internally, and also constitute the complete appropriation of the site on the first day.
On the second day, one should perform the consecration of the vases. On five vases, one should draw the symbols of the five goddesses resting upon suns on variegated lotuses. These vases should be made of gold or other materials, or of the nature of clay; they should be black, without roots, with hanging lips, high necks, and large bellies. They should be adorned with fruits and leaves from trees such as the hasakara, and their necks should be decorated with pairs of cloths.
They should be filled with the five grains—mung beans, sesame, barley, wheat, and what is called soba—the five medicines—hasa, hasadeva, girikarṇikā, kaṇṭakārī, and bṛhatī—and the five precious gems—gold, silver, pearl, coral, and lapis lazuli. The leading vase, containing these, is placed in the center, and the others are arranged in their proper order. In each of these, one should pour scented water into the offering bowls, place a white flower, and perform the five types of offerings. Having tied a garland of flowers to the tip of the vajra and visualized oneself in the form of the deity, one should recite the three syllables one hundred and eight times over each.
One should pour the water for the offering into the vessel. These are the vases renowned in the ritual of consecration, which are also to be consecrated. The ritual implements, such as the fire and so forth, are to be consecrated with the three syllables. Then, on the following day, having approached the courtyard and the entrance of the maṇḍala house, one should sit before the ācārya.
[The disciple should be] wise and of great enthusiasm, grateful and without pride, possessing [noble] family and qualities, and endowed with form, complexion, and youth. Regarding the accomplishment of the mantra of the Sugata, they should be earnest and diligent. Even if she is not a laywoman (upāsikā), the lay vows (upāsaka-saṃvara) are conferred, and this is stated in order to generate enthusiasm. From the Maṇḍala Ritual:
"All four assemblies are permitted, provided they are well-endowed with their own training and are of a nature that delights in the Mahāyāna. Some seek the accomplishment of secret mantra; these are the ones who enter the maṇḍala. Others, desiring merit, [enter] for that reason. Still others seek the welfare of the world; for those who seek the welfare of the next world, if they cultivate great faith, the wise should enter the maṇḍala. One should not desire the fruits of this life. For one who desires this life, the next world will not be so. For a person who seeks the next world, the fruits of this life will flourish."
Then, having caused them to enter their own bodies, [the ācārya] should draw [the deity] from his own vajra, place it into his own lotus, and then extract it, causing them to recite it three times:
"Great Joy, you are my teacher; O ācārya, please attend to me."
I seek the Great Protector who demonstrates the way of great awakening. Grant me this very samaya; grant me also the bodhicitta. Grant me the Three Refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation. Thus it is said.
The Guru says:
Come, child! This ritual of the Great Secret Mantra of the Great Vehicle—since you are a vessel for the great way, I shall teach it to you correctly. The Buddhas who appeared in the three times, possessing the vajra of body, speech, and mind, attained peerless primordial wisdom through the power of the vajra secret mantra. Through that peerless application of secret mantra, the Lion of the Śākyas, the supreme of assemblies, also conquered the great and fierce hosts of the Māra classes. Having followed the ways of the world, he turned the wheel and passed into parinirvāṇa. Therefore, my child, apply your intellect to this in order to attain omniscience. Thus he speaks.
To them, the Three Refuges should be granted, and they should be made to recite them three times. One should then perform the confession of misdeeds, the rejoicing in merit, and the generation of the bodhicitta. Having placed the syllables HŪṂ, ĀḤ, and OṂ upon the mind, speech, and body as the vajra, lotus, and likewise the wheel, one should anoint the heart, head, and throat while reciting HŪṂ, OṂ, and ĀḤ with the fist holding the vajra and scented water, and then bestow the flowers and so forth in sequence.
Place the flower on the crown of the head, the incense in front, the lamp again at the heart, and the perfume [at the navel]; the yogin of Heruka should hold these in equipoise.
The tooth-stick should be made of aśvattha or udumbara wood, straight, free of insects, uncracked, without blemishes, twelve finger-widths long, and with a beautiful flower at its tip the size of a little finger. Give it to them. Then, having had them enter, on a square area smeared with cow dung in the shape of a mandala, they should cast it in front while facing east, without looking [at the result]. If it falls outside, there will be various obstacles and no accomplishment. If it falls inside, one should understand the activities such as pacification and so forth.
Then, having had them rinse and drink water consecrated with the recitation of the reality-mantra arising from the syllable HŪṂ, have them drink three mouthfuls with the mantra: OṂ HRĪḤ VIŚUDDHA DHARMĀḤ SARVA PĀPAṂ NIḤŚEṢAṂ VIŚODHAYA SARVA VIKALPĀN ĀPANYAYA HŪṂ. Then, having led them in and tied a triple-stranded thread with three knots around their wrists, having performed the recitation of their chosen deity, give them fresh, unblemished kuśa grass arising from the syllable HŪṂ for a pillow, and another arising from the seed-syllable HŪṂ as a mat. Having protected them perfectly with their own mantra, speak these words to inspire joy by teaching the Dharma:
"In the world, the Omniscient Ones are like the udumbara flower; they appear only once in a great while, or perhaps not at all. The way of the Secret Mantra practice is even rarer than that; it is that by which the incomparable benefit of sentient beings is accomplished."
One is able to prevent passing into nirvāṇa. Whatever negative actions were committed in the past over many tens of millions of eons, they will all be exhausted by seeing a maṇḍala such as this. What need is there to mention those who abide in the way of the mantra practice of infinite renown? If one recites the secret mantra of the Protector, the unsurpassed state will be attained. Those whose intellects are utterly unwavering regarding this supreme conduct, for them the lower realms and the origin of all suffering are severed. You, great beings, have today obtained an incomparable gain, because all of you have been fully accepted and established within this teaching by all the great beings, the Victorious Ones and their Sons. Therefore, you will be born perfectly into the Great Vehicle. This supreme path, which brings about the great emergence of the Great Vehicle, is glorious. By entering into it, you will become self-arisen ones of great fortune, the Tathāgatas who are omniscient of all worlds. Thus it is said.
Having bestowed the empowerment of the irreversible wheel upon the disciples who seek the state of the ācārya, the Protector said to me: "For the sake of all sentient beings, always become an ācārya, [teaching] the reality of the deities of the wheel, the activities of the ācārya, the samaya of all the Buddhas, and the vows and the supreme secrets." Thus it is said.
Having caused them to take the special vows, one should say, "Tell me whatever you see in your dreams tomorrow morning." Then, have them sleep in their homes in the lion’s posture. These are the preliminary rites for the disciples.
Then, the guru enters the maṇḍala house together with the four yoginīs. Having driven stakes into the cardinal directions, he binds the directions and intermediate points outside the vajra fence with a maṇḍala of fire arising from the syllable RAṂ. Having made offerings to the Earth Goddess, he says:
"O Goddess, you were the witness
To the conduct, the distinctions,
The stages, and the perfections
Of all the Buddhas, the Protectors.
Just as the Protector, the Lion of the Śākyas,
Vanquished the hosts of Māra,
So shall I, having defeated the forces of Māra,
Draw the maṇḍala."
These are the preliminary rites for the site. Then, having mentally invited the maṇḍala residing in space, he places it as it is upon the five maṇḍalas smeared with the five nectars and makes excellent offerings. Having praised it perfectly with the verse beginning "Baring your fangs," he offers the five nectars.
Kneeling on his right knee and holding an incense burner in his hand, he should recite three times:
"O Bhagavān, supreme Great Heruka,
Homage to you, King of Vidyāmantras!
O Protector, embodiment of compassion,
I wish to draw the maṇḍala.
Out of love for the disciples
And for the sake of making offerings to you, [I pray]."
Bhagavān, to me who am devoted,
It is right that you grant your grace.
Bestow the purpose of the wheel of beings.
Buddhas, please turn your attention to me.
Bodhisattvas who abide in the fruit,
And all other deities of the secret mantra,
The deities who protect the world,
Those who abide in self-arisen perfect enlightenment,
And all who delight in the teaching
With the eyes of the authentic vajra—
I, [Name] Vajra,
Am drawing the maṇḍala of the glorious Heruka
With whatever ritual materials I am able to provide,
For the sake of the benefit of beings.
Therefore, considering me with compassion,
Please deign to draw near
To me and my disciples,
So that the entire maṇḍala may be completed.
Thus it is said. These are the procedures for the special abiding of the lords of the wheel and the special abiding of the buddhas and bodhisattvas. If there are deities to be consecrated, one should first grant the outer and inner empowerments with the verses of auspiciousness for the deities, and then perform the special abiding according to the sequence taught in the ritual for consecration, preceded by the recitation of these very verses. This is the special abiding of the deities to be consecrated.
Then, the five-colored threads, moistened with the five nectars, are placed in five vessels. One should visualize the threads as being of the same color as the light rays emanating from the hearts of the deities—such as Vairocana and the others—who reside in the sky as the crown ornaments of the fivefold maṇḍala wheel. One should then gaze at the threads with those light rays.
OṂ ME PRAYACCHA ŚVETA-SŪTRAṂ SĀCAKRĀ SU-SŪTRAṂ SĀCAKRĀ SU-SŪTRĀṆĀṂ HŪṂ. Having thus addressed the request to Ratnasambhava and the others in their respective positions, they release [the thread]. With eyes that are intensely moving and blazing, and a gaze that draws with the eyelashes, they summon [the wisdom threads] and unify them. Reciting: OṂ ĀḤ ANYONYĀNUGATĀḤ SARVA-DHARMĀḤ HŪṂ; OṂ ĀḤ SPHARA SPHARA ANUPRAVIṢṬA SARVA-DHARMĀḤ HŪṂ; OṂ ĀḤ ĀTYANTA ANUPRAVIṢṬA SARVA-DHARMĀḤ HŪṂ, one rolls the five [threads] into one.
The water-circle is double [the size of the mandala], possessing a twentieth part for the doors. The disciple, a yogi of his own choice, holding the thread and the vajra and bell, together with the Guru who holds the vajra and bell, takes the wisdom thread with the left vajra-fist. With three "JAḤ" syllables, the Guru hands it to the disciple. The disciple also reciting "JAḤ JAḤ JAḤ" and walking, goes and places it at the center, and then strikes the celestial line. Likewise, the lower line is also struck. OṂ VAJRA-SAMAYA-SŪTRAṂ MĀTIKRAMA HŪṂ. By the sound of the thread, the Tathāgatas are exhorted for the sake of sentient beings.
The Guru, standing at the western door and facing east, strikes the Brahma-line. Then, proceeding clockwise, he goes and stands at the southern door, facing north, and strikes the second Brahma-line. Then, proceeding in the same manner, he stands at the southeast corner and, facing north, strikes the eastern line.
Then, having gone in that same manner, one should stand in the corner of the wind direction and, facing south, draw the western line. Remaining in that very place, facing east, draw the northern line. Then, having gone in that same manner, one should stand in the corner of the fire direction, face west, and draw the southern line. Remaining in that very place, face toward the corner of the wind direction and draw the line. Then, having gone in that same manner, one should stand in the corner of the nairṛti direction and, facing the īśāna direction, strike the corner lines. The disciple should proceed in a clockwise sequence, facing the guru and remaining in each respective position. If there is no one to strike the lines, then at that time, being without a companion, one should strike one's own ritual stake and strike the lines in that same manner.
Then, having doubled the marking cord, one should begin from the īśāna direction and strike the perimeter. "If the signs are not present, the reality will not be realized. If the cord breaks, the guru will die. From excess or omission, illness will arise. If the directions are confused, the disciple will wander."
It has four corners and four gates, beautified by four archways, adorned with necklaces and half-necklaces, and decorated with silk and flower garlands. Supported by a pedestal, it is a collection of dhāraṇīs, connected with various offerings. In all the corner sections and at the junctions of the door-surrounds, it is adorned with vajras and jewels. With bells moved by the wind, banners are at the outer corners; thus one should strike the lines of the outer maṇḍala.
Within that, a lotus is beautifully adorned with eight petals, possessing a heart and filaments. "In the half of the outer wheel," and so forth—these are the actions to be performed and the lines to be struck for the wisdom thread. Likewise, the five-colored powders may be made from precious gems, the five metals, the elements, or rice; or they may be made from red bricks or charcoal, which is virtuous. Having placed these five prepared powders in five vessels and arranged them with the [seed syllables] such as Tathāgata and so forth, one should summon the wisdom powders in the same way and generate their brilliance. The Guru, having consecrated them with "Oṃ vajracitra samaya hūṃ," places them within the wheel. Facing east, starting from the northeast corner and proceeding in a clockwise sequence, one should draw the lines with the left vajra-fist, possessing the pride of the power of compassion, thereby destroying obstructing spirits (vighna).
Afterwards, the supreme practice companion should act. White, yellow, and likewise red, green, and black—these lines should be drawn evenly, in a clockwise direction, without crookedness or interruption. If they are too thick, it will lead to illness; if too thin, wealth will be destroyed. If they are crooked, Vairocana [will be displeased]; if they are broken, the Guru and the disciples will die. In the eastern direction, the great white [line]; in the south, the yellow appearance; the western part is red; and in the north, it is perfectly green. The central ground portion has a luster like sapphire (indranīla). These are the stages of the colors.
The yoginīs are of the nature of the permanent [deity] and so forth, and because they are of the nature of the Guide Akṣobhya. One should draw the five deities in the previously taught locations, bearing the colors and hand-symbols previously explained, and possessing various [attributes]. Alternatively, others say that by making the sequence of one’s own guru clear, one should arrange the symbols to be made very clear in the center and the four directions. Likewise, upon an incomparable lotus surrounded by eight petals, the directions are red and the intermediate points are adorned as is beautiful. On the petals of the directions are a vajra-jewel cluster and a variegated lotus; with that, a flaming sword; and in the center, a lotus vessel in which light is produced. This is the maṇḍala to be drawn according to the ritual procedure. On the third day, having completed the arrangement of the colored powders and so forth, the yogin should enter through the power of compassion. While circumambulating, one should look [at the maṇḍala] in order to pacify the faults of omissions and additions, and then perform a homa, whether extensive or otherwise. The pouring ladle (darvī) is made of gold, copper, or from sacrificial wood; its handle is twenty-four finger-widths of a man of standard proportions, suitable to be held with faith. Above that, a four-cornered opening of four finger-widths, marked two finger-widths lower, is consecrated with a two-finger-width five-pronged vajra. The hole for the flow of the liquid is about one finger-width or the size of a little finger.
Upon that, there is a lotus-shaped [base] eight finger-widths in depth and four finger-widths in width, with a hollow of two finger-widths containing a four-finger-width three-pronged vajra. Below the handle is a six-finger-width vajra-jewel. The pouring ladle (sruva) is about one cubit in length, with a mouth like a lotus leaf, two finger-widths in diameter, and a five-pronged vajra about one finger-width in size drawn one finger-width below the rim; below the handle is a vajra-jewel. One may also fashion the filling ladle (darvi) and the pouring ladle using the arrangement of five fingers, and perform a single burnt offering (homa) using three fingers held together.
To the east of the maṇḍala house, one should construct the hearth for pacifying (śānti) and the hearth for magnetizing (vaśya). To the south, the hearth for enriching (puṣṭi); to the west, the hearth for summoning (ākarṣaṇa); and to the north, the hearth for wrathful activities (abhicāra). The hearth for all activities (sarvakarma) is about one cubit in diameter, dug half a cubit deep, circular in shape like a full-blown lotus, with a rim and surrounded on the outside by a garland of vajras. Inside, it is consecrated with a sequence of a skull-cup, a vajra, a jewel, a variegated lotus, and a sword.
The offering substances are the five nectars (amṛta), or great oil, or cow’s butter, or honey and nectar according to the specific activity, along with sacrificial wood (samidh), sesame, rice, cooked grain, barley, milk, yogurt, parched rice, green kuśa grass, dūrvā grass, the milk of the cūta tree, sandalwood powder, priyaṅgu flowers, white flowers, pomegranate, and fragrant substances—whatever offering materials are available according to one’s capacity.
Regarding that, the sacrificial fuel (samidh) should be produced from milky trees such as the balaśa, udumbara, kaśmīra, aśvattha, plakṣa, śamī, and nyagrodha. It should be fresh, cut evenly, and about a span or the length of a little finger, taken from the tip. Both ends should be smeared with honey and milk, and then it is to be offered as fuel. Old wood, wood that is cracked, hollow, broken, barkless, too short, crooked, split at the tip, worm-eaten, thick, long, or infested with insects should be discarded. The firewood should be those same milky trees, free of insects, or the dried dung of wild cattle, and it should be lower than the hearth. For the rites of pacification (śānti), enrichment (puṣṭi), and magnetizing (vaśya), the fire should be produced by rubbing those same milky trees, or it may be a perpetual fire or the fire from the kitchen of the Saṅgha; these are for the rites of pacification and enrichment. For enrichment, the fire should come from the house of a king or a minister, or from a forest fire, or from the Saṅgha. For magnetizing, it should come from the house of a Vaiśya or a non-Vaiśya. For summoning (ākarṣaṇa), it should come from the house of a dancer or a beggar. For malevolent rites, it should come from a charnel ground, from bones, stones, or the house of a fierce person and the like. The vessel for the offering water (arghya) may be made of gold, silver, copper, stone, or wood; it may also be of the nature of earth, or a conch, a mother-of-pearl shell, or even a leaf. [It should be filled with] flowers, sesame seeds, and kuśa grass.
It is water containing fragrant rice grains. In accordance with the activities such as pacification and so forth, one should assume the divine pride and adornment appropriate to that deity, face the direction indicated for that activity, and sit upon the seat and other specific items described for it. To the left of the Vajrācārya, the water for the guest offering and so forth should be arranged; to the right, all the ritual implements such as the fuel for the fire sacrifice, in accordance with the activity, should be placed. With that superior intention and acting accordingly, one should perform the respective activity preceded by the burning of those substances.
In that regard, from the seed syllable HŪṂ situated upon a lotus, there arises a Vajra Fire marked by the three-fold junction of the syllable RAṂ at its heart. He is yellow with six arms, and has three faces: yellow, blue, and white. With his two root hands he embraces the Wisdom Consort; with the other right and left hands, he holds the gesture of fearlessness, a rosary, a cord, and a staff. Having first invited the Wisdom Fire Deity according to the ritual and so forth, one should perform the homa.
Visualizing the seed syllable of the desired deity blazing at the mouths of the ladle and the spoon, and also arranging the syllables in the mouth of the Fire God (Agni), one should offer the ladle and spoon. Visualizing the mandala of deities at his heart, one should satisfy them with offering cakes (bali) consisting of nectar. "OṂ AGNAYE SVĀHĀ" is for all the burning of the sacrificial wood and the clarified butter. "OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SARVA PĀPAṂ DAHA SVĀHĀ" is for the sesame seeds.
OṂ VAJRA ĀYUṢE SVĀHĀ. [This is] for the dūrvā grass. OṂ VAJRA PUṢṬAYE SVĀHĀ. [This is] for unbroken, husked rice. OṂ VAJRA SAṂPADE SVĀHĀ. [This is] for curd-rice. OṂ APRATIHATA VAJRĀYA SVĀHĀ. [This is] for the kuśa grass. At the end of the rite of enrichment, the syllable OṂ is used as the exhortation. At the end of the rite of pacification, the syllable SVĀHĀ is used as the exhortation. For the rite of magnetizing, the syllable HOḤ is used. For the rite of summoning, the syllable JAḤ is used. For the rite of separating, the syllable HŪṂ is used. For the rite of joy, the syllable HŪṂ is used. For the rite of wrathful activity, the syllable PHAṬ is used; however, the exhortation should also be recited. By this sequence, all the deities are to be satisfied.
One should examine the signs of the blazing [flame]: white in color like a rainbow, resembling broken coral, curling to the right and very glossy, with a luster like moist leather, or like saffron dye or melted butter. The forms of the sacrificial ladle and the pouring spoon, the three-pronged vajra, the conch, the lotus, the fish, the endless knot, the fly-whisk, the victory banner, the parasol, and so forth, as well as the appearance of the vase and the swastika, and a depth like that of a lute or a clay drum, a fragrant and extremely captivating scent, and an appearance like gold or silver, smokeless, blazing, and stainless like the sun—one should recognize these and other such virtuous characteristics of the blazing [flame]. As for the inauspicious signs, one should eliminate the obstacles without fail through the yoga of Śrī Heruka itself, according to the oral instructions.
Finally, having offered the filling and pouring ladles, and having first performed the sprinkling, the scattering of water, and the offering of the drinking water, one should worship well, offer perfect praise, and request the deity to depart. One should again perform the homa with the remaining burnt offerings in the fire. If there is a person seeking pacification or other purposes, they should be placed to the left; grasping their right thumb, one should first perform the ritual for clearing away misfortune by circling them to the right. Then, with the exhortatory words, "Pacify such-and-such," and so forth, one should offer the ladle-oblations for three weeks. After that, having accepted the fee, one should request the Fire God (Agni) to depart.
Following that, the Victorious Vase (vijaya-ghaṭa) should be placed on the eastern side. Upon it, for the purpose of the water empowerment, one should place a lotus vessel containing a little water from all the other vases and adorned with sahakāra leaves. Nearby, for the purpose of the descent of nectar (amṛta), one should place a lotus skull-cup (kapāla) containing the five nectars (pañcāmṛta) resting on a mirror and so forth. To the right of those who wish to enter, near the door of the maṇḍala house, one should place a vessel of various ḍākinīs together with a bundle of kuśa grass for the purpose of sprinkling. The other vases may be arranged as is aesthetically pleasing. The ācārya’s seat should also be spread near the door. Then, having accomplished the maṇḍala according to the pith instructions, at the conclusion of the offerings such as those mentally presented, one should make this supplication: "O Protector, please grant all accomplishments (siddhi)."
Following that, having gone outside and offered the torma according to the ritual of reliance, the master should mentally enter as if he were the disciple. Having performed the empowerment and so forth, as well as the individual prostrations and so forth, he should cultivate the mental conviction: "I have become the ācārya and shall perform everything."
Having understood suchness and the cakra through the nature of phenomena (dharmatā) to be like a reflection, he should recite:
"Because you are endowed with the marks born from space,
The supreme without beginning or end,
The nature of the Great Vajrasattva,
May you grant me the accomplishment of Heruka today.
You are the supreme of all, the great accomplishment,
The supreme deity, the Great Īśvara,
The King of all Vajra-holders;
Grant me the accomplishment of the supreme, unchanging state.
You are faultless and eternal,
Passionately attached to all forms of desire,
The great passion, the great joy;
O Bhagavān, grant me accomplishment through that very suchness.
The supreme of all, utterly pure,
The Tathāgata liberated from the very beginning,
Samantabhadra, the self of all—
Grant me the accomplishment of the Bodhisattva.
The supreme of all, the great accomplishment,
The supreme mudrā of the Great Īśvara,
Praised as the great accomplished Vajra—
Make me the master of Vajragarva.
Pervading the minds of all sentient beings,
You dwell in the hearts of all sentient beings;
You are the very father of all sentient beings,
The desire of the supreme samaya.
Through the bliss that is the supreme primordial wisdom,
You are the maṇḍala of wisdom and method.
By that truth, O Protector,
May you completely fulfill my desires."
All phenomena are like reflections: pure, clear, and unclouded; ungraspable and inexpressible; arising entirely from causes and actions, and born from suchness itself. By this truth, may all disciples clearly behold the reflections in the maṇḍala, free from all stains.
Then, the disciple, wearing the attire worthy of worship, is led outside with a red blindfold tied over the face. Holding a single white flower in their joined palms, they are led by a wise person between two curtains. The Guru, uttering "HŪṂ," lifts the edge of the curtain, sprinkles them with water from a bundle of kuśa grass, and asks: "Who are you, dear one?" When the disciple replies, "I am a fortunate son," they are properly honored and led into the maṇḍala house.
Having been made to generate the mind of supreme awakening with the mantra: "OṂ SARVA-YOGA-CITTA-UTPĀDAYĀMI," a vajra is visualized at their heart from a seed-syllable, and it is said: "SURAṬA SAMAYA STVAṂ HO SIDDHYA VAJRA YATHĀ SUKHAṂ. Today you shall be blessed by all the Tathāgatas. Do not speak of this to those who have not entered the most secret maṇḍala of all the Tathāgatas, nor should you have any lack of faith."
Having summoned them mentally with JAḤ HŪṂ and led them in, they are made to bind their faces with "A KHAṂ VĪRA HŪṂ" and placed upon a throne at the entrance of the maṇḍala. It is said: "Today you have entered the family of all the Tathāgatas."
"I shall generate in you the vajra wisdom by which even the accomplishments of all the Tathāgatas are attained, let alone other accomplishments. Do not speak of this in the presence of those who have not seen the maṇḍala, lest your own samaya be impaired." Having said this, he places the vajra at the disciple's heart and says:
"Vajrasattva himself has entered your heart today. If you speak of this method, he will immediately tear it open and depart."
Then, taking the five nectars from a lotus vessel, he places them in the disciple's mouth with the ring finger and thumb, saying:
"This is your hell-water. If you transgress the samaya, it will burn you. If you guard the samaya, it is the accomplishment. Drink this vajra-amṛta water!"
Saying "Oṃ vajrodaka thaḥ," he causes the disciple to drink. To make the disciple's vow firm, he says:
"From this day forward, I am Vajrapāṇi to you. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon your arrogance, you will die and fall into the hell realms. Therefore, may all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!" Thus he causes the disciple to speak.
Then, for the body, speech, and mind of the disciple, he visualizes the syllables Ha, Ā, and Hūṃ arising from water, wind, and earth, and the syllable Jhai at the soles of the feet. These then proceed into the wheels of wind and fire.
The wind ignites the fire-cakra, and the light rays of the syllable jhai enter the subtle particles of the disciples, thereby causing the descent. Reciting āveśaya stambhaya ra ra ra ra calaya calaya hūṃ a ha jhai, one should ring the bell with a majestic posture. One should engage the purpose by focusing on the ringing of the bells of the four gatekeepers. If the descent occurs, one should visualize the syllable Amitābha (Amitābha) in red upon the disciple's tongue and say, "Speak of the vajra virtues and non-virtues!" To stabilize the descent, one should conclude with tiṣṭha vajra. This is the ritual of the descent.
Having had them recite pratīccha vajra hoḥ, one should have them cast the flower held in their hand into the maṇḍala. Once it is known in which family that flower has fallen, it should be retrieved and placed upon their head while reciting pratigṛhṇa tvaṃ imaṃ sattvaṃ mahābala. One should then examine which family the flower fell into and bestow the yoga of that family, or bestow the yoga according to their specific aspiration. These are the garland empowerment rites taught in other tantras.
Visualizing the syllable Oṃ on their two eyes, one should say: "Vajrasattva, today I shall strive to open your eyes. He who opens all eyes, the unsurpassed vajra eye." Having said this, the face-covering is removed, and the maṇḍala-cakra of the Blessed One should be shown in stages. These are the rituals for the entry of the disciples.
In that very place, have the student sit cross-legged facing the throne. From the vessel of offering water placed upon the Victory Vase as previously described, take water with a leaf and sprinkle it on the head of the yogi who has visualized the student as the desired deity, while reciting "vajra-abhiṣiñca" aloud. This is the ritual for the water empowerment.
Having fashioned a crown from cotton cloth or similar material, visualize it marked with the lord of that family and place it upon the student's head. This is the crown empowerment. Other rites concerning the crown itself should be performed: place a vajra firmly at the student's heart and say, "By the empowerment of the Buddha Vajra, you are empowered today. To fully accomplish all Buddhas, take this vajra!" Reciting this, have them hold it with the right hand. These are the vajra empowerment.
Place the two hands of the yogi—who is the lord of the self—holding the vajra and bell upon the student's chest. Recite "oṃ vajra-adhipati-stvaṃ abhiṣiñcāmi tiṣṭha vajra-samaya-stvaṃ" and then embrace them from behind. These are the bell empowerment.
Having had those hands holding the vajra and bell placed upon the student's crown, say "oṃ vajrasattva-stvaṃ abhiṣiñcāmi" and "oṃ vajra-nāma-abhiṣekata: O Vajra [Name]," and bestow a name that accords with the way the flower fell. This is the name empowerment.
These five empowerments, which are the essence of the five Tathāgatas, accomplish the essence of the five wisdoms, such as the mirror-like wisdom and so forth. These five empowerments are also referred to by the term "empowerments of knowledge" (vidyā-abhiṣeka), because they accomplish the five wisdoms that are the essence of knowledge, which serve as the antidotes to the five types of ignorance.
Then, the vows, the prophecy, and the encouragement should be bestowed. Reciting: "This is the very nature of all Buddhas; it rests in the hand of Vajrasattva. You too must always hold it; be firm in the vow of Vajrapāṇi," and with the mantra oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi hi hi hi hi hūṃ, the vajra vow is bestowed, and the vajra is to be held with the suchness of the vajra.
Reciting: "The being without beginning or end is Vajrasattva, the Great Joy. Samantabhadra, the self of all, the lord of the vajra-pride," and so forth.
Reciting: "This was taught by all the Buddhas as the melody of insight. You too must always hold it; the Victorious Ones desire it for supreme awakening," one should properly take the bell and ring it with the Dharma: "Becoming is pure by its very nature; by its very nature, becoming is made free. The supreme being of naturally pure nature brings about supreme becoming." Thus it is said.
If the empowerment of non-retrogression is not to be conferred, then following the teaching of the Dharma, the prophecy and the encouragement should be granted according to the sequence being described. This ritual is connected to the empowerment of the vidyā. The disciple descends from the throne and makes perfect offerings to the guru, saying:
"Just as the great offering was bestowed
Upon the Buddha, the Vajra of Awakening,
So, for the sake of my protection,
Grant me the Vajra of Space."
Then, having pleased the guru and received the four vows, the disciple sits upon that very throne on an eight-petaled lotus as before. The yogin of the chosen deity, through emanations of vidyās endowed with offerings from his own heart, should imagine that they confer the empowerment, saying:
"The great vajra empowerment,
Venerated by the three realms,
Arisen from the abode of the three secrets,
Is bestowed by all the Buddhas."
The guru also recites this verse:
"Four-cornered and square,
Adorned with auspicious signs,
Two cubits in height and delightful—
One should carefully examine the bathing platform."
This is also the sequence for the consecration; one should understand that the sequence for the external bathing ritual is likewise. Then, the maṇḍala and the suchness of the deity should be taught according to the oral instructions. This is the empowerment of non-retrogression. Counting the seven together as one, the vase empowerment is called the first.
The seven empowerments are to be designated by the term "vase empowerment," and that is the first. If the secret and insight empowerments are not to be bestowed, then at that time, having given the prophecy and the permission, one grants the encouragement. At that time, one becomes fit to uphold other [tantras] such as the Action and Performance Tantras, but not the Unexcelled Yoga Tantra and so forth. This is also to be designated by the term "master empowerment."
"The garland, water, the binding of the Sugata crown, the mudrā, the lord of one’s own family, and the glorious vajra name—these seven are here without doubt." This is the summary verse.
Then, having properly worshipped the guru, [the disciple should offer a consort] with a beautiful face and long eyes, adorned with form and youth, wearing all ornaments and fine garments, and anointed with divine fragrant unguents. A yogi who is practiced in the ritual should offer any suitable daughter of good family to the guru, and with this verse make the request:
"Just as the great offering was performed for the Buddha, the Vajra of Awakening, so too, for the sake of my protection, O Vajra of Space, grant it to me today."
Having made this request with these verses, the guru places the disciple behind a curtain according to the vows. At the conclusion of the secret offering, [the disciple] is raised up from the curtain. The guru, holding the vajra with the ring and little fingers of the left hand, bestows the secret empowerment.
She too should say, "Emaho! Bliss!" and take it. Having returned, the guru tastes it while it remains in the lotus; she then causes him to taste his own vajra. As he sits upon his cushion or similar seat, the benefits should then be proclaimed: "This is the supreme state of empowerment for all vajras; it accomplishes all secret mantras and the infinite, supreme activities." This is the second, the secret empowerment.
Then, in the same manner, the supplication is made. The right hands of those sitting in front are placed upon the guru's left hand, and they face him. [The guru says:] "From the union with glorious insight, one should correctly perceive that very reality. This is the delightful consort; the Buddhas have designated her as one to be relied upon. Through the excellent sequence of the cakras, experience the supreme bliss. Behold the mind in the vajra posture as it enters within the jewel." Thus he speaks. The disciples should be led inside the curtain.
The external goddesses also cause the guru, who is sitting in equipoise, to emerge. They look upon the disciples who remain in the secret offering, and having visualized the white-colored mandala circle dwelling in space together with the tiered palace as being coemergent, they cause it to melt like a vessel of butter and bring it to the site of empowerment, causing it to enter the bodies of the disciples.
The outer goddesses and maidens should also listen and perform auspicious chatter, dance, song, the melodies of cymbals, and the scattering of perfumed garments and sandalwood powder, and so forth. One should recite verses such as:
"Whatever auspiciousness arose from the descent of the essence from the celestial palace of the Tushita gods for the benefit of wandering beings, and the auspiciousness of the Tathāgatas surrounded by Indra and the gods—by that auspiciousness, may you be pacified today!"
Likewise, one should say:
"To the deluded, I apply the nature of delusion; possessing the consort of the joy of delusion, through the empowerment of the stream of delusion, I become Vajra Delusion itself. To the hateful, I apply the nature of hatred; possessing the consort of the joy of hatred, through the empowerment of the stream of hatred, I become Vajra Hatred itself. To the attached, I apply the nature of desire; possessing the consort of the joy of desire, for the sake of clarifying the stream of desire, I become Vajra Desire itself. To the one of insight and wisdom, I apply the nature of yoga; possessing the consort of the joy of the vajra, through the empowerment of the stream of wisdom, I become Wisdom-Insight itself."
At the conclusion of those offerings, the Guru comes from behind the curtain and sits upon his own seat. Placing his left hand on the hands of those sitting crouched before him, he rests his right hand upon the heads of the disciples and says:
"By no other means is there a Buddha; therefore, this knowledge is supreme."
"All phenomena are non-dual, yet they are characterized by the entities of duality. Therefore, you must never separate yourself from saṃsāra. This is the unsurpassed vidyā-vrata of all the Buddhas. Any fool who transgresses this will not attain the supreme accomplishment."
Furthermore, just as all the Buddhas and so forth are attained through empowerment, so too are the conduct of awakening and other virtues not attained by any other means. One must guard the superior samaya and always maintain the vows. The five meats and the five nectars are to be consumed; there is no other samaya than this. One must guard the Three Jewels, the secret woman, and all others, as well as the taking of what is not given and verbal falsehoods. All that is explained in the continuous yoga should be guarded according to the ritual. These are the third and fourth [vows].
One should strive to please for a very long time a spiritual friend who possesses the [appropriate] family and discipline, who is endowed with pith instructions, who has mastered the twelve branches of the teachings, who is wise, and who is diligent and knows the two systems.
One whose nature is faith, whose nature is diligence, and whose essence is the peak, who is always devoted to such things as karma and its results, the profound dharmas, and those who are like this, will attain a clear intelligence just as it is. Others, however, are like those who have entered into reciting sinful mantras in order to remove poison; they will experience suffering in this very life.
One will enter into a state of extreme, most unbearable darkness. Then, the prophecy, the authorization, and the encouragement should be given. The guru, possessing the mudrā of descent from the deity, says:
"Oṃ! This is your prophecy: You are Vajrasattva, the Tathāgata. In order to purify existence, you are drawn out from the lower realms of existence. O Tathāgata, [named] such-and-such Vajra! Siddhi samayas tvaṃ bhūr bhuvaḥ svaḥ! By means of this, the mantra practitioner who is prophesied shall become the lord of all beings. The Sugatas have also prophesied your unsurpassed awakening. In whatever way sentient beings are to be tamed by their very nature, in that very way, through purity, you shall act for the benefit of sentient beings. Day by day, in four sessions, having become endowed with the yoga of the desired deity, you should practice to attain the common and the other accomplishments. Invisibility is [attained] in a thousand [lives], clairvoyance in two thousand, and the state of a Vidyādhara in three thousand. The Vajra-holder is the lord of all beings. Whatever activity there may be—pacifying, enriching, and so forth—or whatever else is desired, if accomplished through the application of the wheel of pleasing, it will be swiftly achieved. These are the authorizations. By seeing and entering the supreme, most secret maṇḍala, you are all well-established in the state of being definitively liberated from all sins." Such is the encouragement. Then, [one should offer] one's own body to the guru...
Having offered the fee consisting of one’s children, wife, and so forth, and having prostrated, the guru should grant the realization, saying, "May you be firmly established." From that point onward, the ten suchnesses (tattva) adorned with the mudrās and other symbols to be drawn in other tantras shall be taught, for the sake of making one a fortunate vessel. As the venerable Bhadrapāda said: "Having conferred the secret and insight empowerments, the suchness should be correctly revealed."
Regarding the verse beginning with "To the deluded," the meaning of the previously mentioned verse and the suchness to be adopted—which is established by the direct perception of self-awareness—should be understood through the conventional designation of the relationship between the expressed and the expresser.
As for the application of the torma offering: during the four sessions, one should gaze upon a chariot, a basket, a load, or even as little as three handfuls of food, snacks, drinks, things to be licked, chewed, sucked, or nibbled, along with flowers, incense, perfumes, divine food (naivedya), parasols, victory banners, and flags, adorned with a variegated canopy and accompanied by the loud beating of drums. Even if these are not present, one should mentally visualize them all, bless them with these secret mantras, and offer them:
OṂ ŚRĪ HERUKA MAHĀVAJRA ĀKARṢAYA ĀKARṢAYA | PRAVEŚAYA PRAVEŚAYA | BANDHAYA BANDHAYA | TOṢAYA TOṢAYA | SARVA VAJRA ḌĀKINĪNĀṂ HṚDAYA HŪṂ HŪṂ HŪṂ PHAṬ | OṂ BUDDHA ḌĀKINĪ PRATĪCCHA MAMA VILAṂ HŪṂ PHAṬ | OṂ VAJRA ḌĀKINĪ PRATĪCCHA MAMA VILAṂ HŪṂ PHAṬ.
OṂ RATNA-ḌĀKINĪ PRATĪCCHA MAMA VILAM TRAḤ PHAṬ. OṂ PADMA-ḌĀKINĪ PRATĪCCHA MAMA VILAM HRĪḤ PHAṬ. OṂ VIŚVA-ḌĀKINĪ PRATĪCCHA MAMA VILAM A PHAṬ. OṂ SARVA-BUDDHA-ḌĀKINĪ PRATĪCCHA MAMA VILAM HŪṂ HOḤ. OṂ SARVA-YOGINĪ PRATĪCCHA MAṂ LAṂ HŪṂ HA HA HA HA HI.
If the offering is to be made while dwelling in a charnel ground or similar location, then it should be given surrounded by a host of yoginīs who have manifested in the form of Heruka. Alternatively, having adorned and prepared oneself in the form of Heruka, one should subdue [the obstacles] and then, having adorned oneself in the forms of Buddha-Ḍākinī and the others, sing the vajra songs distinguished by the conduct of Heruka and dance with the playful vajra steps. Preceded by thousands of yoginīs who captivate with khaṭvāṅgas, ḍamarus, and so forth, and who are exceedingly graceful, one should always give solely for the sake of the welfare and excellence of beings, never abandoning the intention to liberate them, acting like a host of yogins whose essence is emptiness and compassion. From the commencement of the maṇḍala until the final request for departure, one should give daily to the saṅgha along with the water for the feet. One should offer an uninterrupted and immeasurable array of flowers, incense, perfumes, divine food, lamps, and so forth, as well as various dances, songs, cymbals, hand-clapping, parasols, and...
One should present offerings of various victory banners, streamers, and the like, as well as the array of the Victorious Assembly, and various graceful gestures. The maṇḍala hall should also be adorned with hanging pearls, jewels, and coral, as well as fragrant flowers and most delightful fabrics. In the eight directions, it should be draped with streamers having the colors of the guardians of the directions. In the four directions outside the maṇḍala hall, beneath canopies, lion thrones should be arranged with great reverence upon raised golden pedestals, and the noble Perfection of Wisdom, the Ten Grounds, the Moon Lamp, the Sublime Golden Light, and other sūtras should be recited.
When drawing the maṇḍala, if obstacles or the like arise, then, according to the oral instructions, one should sever the hostile forces with the "Lion’s Stretch" mudrā. Every day, for each respective activity, one should offer a fee to the guru.
One should offer with devotion the beautiful earth, a wife, precious gems, blazing gold, jewels, pearls, coral, and so forth, as well as one’s own body. Horses and elephants likewise, adorned with all their ornaments, and even excellent women should be offered to the guru by those desiring siddhis. Various kinds of cloth and ornaments should also be offered; whatever is necessary to please this guru, one should perform with great diligence.
Then, having concluded the absorption, perform the outer and inner offerings. After presenting the torma and making the aspiration prayers, one should cause [the deities] to enter within the heart of the outer wheel. With the mantra oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt hūṃ muḥ, the colored powders should be requested to depart. By this same [mantra], the vases, hand symbols, medicinal substances, and so forth, should also be requested to depart.
In order to pacify the harm of the ḍākinīs, give the divine colored powders to those who desire them, and collect the remainder. Pour them into the vijaya vase. If available, place it upon the shoulders of an elephant and, preceded by the sound of many musical instruments, carry it to the ocean, rivers, or great ponds. There, according to the oral instructions, properly make offerings of outer flowers, milk, and so forth to the eight families of nāgas. Having placed the collection of the Tathāgata’s subtle particles upon their heads, they should return to their own homes with faith.
Then, fill the vase with water and return in the same manner. In order to accomplish all desired aims through bathing and secret [rituals], and for the purpose of bathing and drinking, one should give that water to those who desire it. For three days, seven days, or for a single day as appropriate, a great festival should be held. The Mahāmāyā is an extremely extensive stream of discourse consisting of twelve thousand [verses]; it is the guru of the Tattvasaṃgraha and other tantras.
Then, all these stages of the maṇḍala exist in various contexts, either in brief or in detail, according to the diverse inclinations of sentient beings. This enumeration of ninety verses from the Uttaratantra is taught based merely on the stages of meditation for the sake of the inclinations of sentient beings who delight in brevity. For those who delight in the intermediate, the stages of meditation are similar to those of the maṇḍalas of the Mañjuśrī-nāmasaṃgīti and so forth; therefore, everything is taught in the extensive tantra. The maṇḍala-cakra, which is to be meditated upon and drawn, should be composed of five deities and possess four corners and so on. My guru said that those who delight in the extensive should also understand the maṇḍala to be drawn and meditated upon as consisting of a great many deities, according to the very sequence of maṇḍalas explained in the extensive tantra. For this very reason, what is known here as the ninety verses is but a single portion of the extensive tantra; therefore, the words "Thus have I heard" and so forth were not spoken. For that same reason, following the extensive tantra, it says: "Then all the ḍākinīs..." The word "then" (tatas) is an expression of immediate succession, and thus it is applied at the beginning. All these details, along with their elaborations, were spoken by the Sage himself in the Uttarottara-tantra.
Furthermore, this has been taught through the mere differentiation of words, yet there is not the slightest thing here that is not [already] present. By having properly performed the preliminary rituals and the maṇḍala rituals according to the source text, whatever blazing virtue I have attained through this, by that may all sentient beings belonging to the three realms, in an instant, become embodied in this stainless maṇḍala wheel.
The Maṇḍala Ritual of the Great Illusion, known as the "Oral Instructions from the Presence of the Guru," composed by the learned master Vinayadatta, is hereby complete.