Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive liturgical framework for the practice of the Glorious Union of All the Buddhas Tantra. The text functions as a technical guide for the practitioner, detailing the precise physical and mental requirements for establishing a maṇḍala, including the selection of auspicious sites, the purification of substances, and the construction of the sacred space. It integrates somatic practices, such as specific mudrās and ritual dances, with the recitation of mantras and the generation of seed-syllables to manifest the Buddhas of the six families. The work commits the reader to a rigorous path of tantric initiation, requiring the reception of empowerments and the strict adherence to samaya vows. By synthesizing offerings, visualizations, and the non-duality of method and insight, the ritual aims to transform the practitioner's continuum, facilitating the attainment of siddhi and the liberation of all sentient beings from cyclic existence through the realization of the purity of all phenomena.
Provenance
About this text
A ritual manual detailing the procedures for the mandala of the union of all Buddhas, the Śrīsarvabuddhasamayogamaṇḍalavidhi belongs to the tradition of the Other Wisdom Tantras. The work is attributed to the Indian author Kukurāja. It was translated into the Tibetan language by Gulendragupta and zhu chen gyi lo tsa ba dran ba nam mkha’, and is preserved in the Tengyur, volume ལ, where it extends over 48 pages. The text enacts a series of liturgical requirements designed to ripen and liberate both the practitioner and others, including the performance of entry fire offerings, torma rituals, consecrations, and empowerments. It emphasizes the necessity of obtaining common and extraordinary empowerments and warns of the ill fortune that befalls those who violate samaya. A scholar or serious reader consults this classical Tibetan work to understand the technical application of tantric initiation and the specific instructions of the sublime ones regarding the manifestation of the Victorious One and the activities of Vajrapāṇi.
Sanskrit title
Śrīsarvabuddhasamayogamaṇḍalavidhi
Indian author
Kukurāja
Tibetan translators
Gulendragupta, zhu chen gyi lo tsa ba dran ba nam mkha’
Cite thisAnuvāda, “A Maṇḍala Ritual for the “Glorious Union of All the Buddhas Tantra”” (Toh 1671), machine draft, 2026.https://naxiai.com/tibetan/works/toh1671
Summary & commentary
Significance
The work is significant as a representative example of the complex intersection of ritual architecture, somatic performance, and esoteric philosophy in Indo-Tibetan Vajrayāna. It illustrates the tradition's emphasis on the physical environment and the body as primary sites for spiritual transformation. For the modern reader, it provides insight into the technical precision required in tantric liturgy to achieve specific psychological and metaphysical states.
Structure
Passages
Section
Description
1-12
Preliminary Rites and Site Selection
Includes homage, the purpose of the ritual, and guidelines for choosing auspicious locations for the maṇḍala.
17-47
Ritual Preparation and Construction
Details the summoning of deities, the arrangement of ritual implements, the construction of the maṇḍala's physical and symbolic layout, and the use of seed-syllables.
52-60
Empowerment and Initiation
Describes the process of granting empowerments, the role of the guru, and the transmission of the secret mantra.
61-62
Advanced Tantric Practice
Addresses the non-duality of method and insight, including the role of the mudrā and the transformation of the continuum.
Themes
Somatic Ritualism (5, 10, 54)
Purity and Transformation of Phenomena (52, 57)
Guru-Disciple Relationship and Samaya (53, 58, 59)
Non-duality of Method and Insight (62)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for the “Glorious Union of All the Buddhas Tantra”·
In the language of India: Śrī-sarvabuddhasamayoginī-maṇḍala-vidhi-nāma. In the language of Tibet: dpal sangs rgyas thams cad dang mnyam par sbyor ba’i dkyil ’khor gyi cho ga zhes bya ba. Homage to the glorious Vajrasattva!
To the body of the Victorious One who destroys the assembly of discordant factors, the sovereign of wisdom and the master of excellence; to the hundred and twenty-eight emanations of insight, and to those who join with the assembly of methods of their own radiance—to them I prostrate.
He destroys the fierce hosts accomplished by those of the individual vehicles; he emanates the various breaths from his own family; he performs the emanations of the world, the support and the supported. To the one who illuminates the three realms, together with the principal, I prostrate. Having arranged the secret meaning of the six maṇḍalas from the glorious Sarvabuddhasamayoga, the Ḍākinī-māyā-saṃvara-tantra, I shall explain the ritual of the reflected images of the six families, which condenses the concordant branches of the four tantras, for the sake of gathering the accumulations, guarding, abiding in blessings, and making the disciples fit for the purpose of accomplishment.
The glorious deity Vajrasattva is the actual nature of all Buddhas of great bliss; he is the supreme of all various forms, the emanation of all wheels. In the joy of the supreme secret, one should accomplish the identity of all. Having perfected the preliminary approach in a place endowed with excellent supports, one should prepare the ground and establish the reflected-image maṇḍala.
The activities of the entry fire offering and the torma,
The consecrations, empowerments, and so forth,
Should be accomplished according to the instructions of the sublime ones,
In order to ripen and liberate oneself and others.
One who possesses the intention to act for the benefit of others,
Having naturally and through formal preparation
Obtained the common and extraordinary empowerments,
And who possesses any of the skills of enlightened qualities,
Is skilled in the ten suchnesses and other activities:
The maṇḍala, meditative absorption, mudrās, and mantras,
The summoning, offerings, ritual applications, and great protection,
As well as the request for the swift departure.
With a mind focused on the vast benefit of beings,
They clarify the stages of the specific activities.
Like an ocean, Mount Meru, a jewel, or a pond,
They abide like the sky, the earth, or gold.
Gentle, soft-spoken, and pleasant in speech,
Endowed with faith, diligence, and insight,
They apply themselves to the activities of hearing, contemplation, and meditation.
Possessing a mind of loving-kindness toward all sentient beings,
Abiding in compassion, joy, and equanimity,
And endowed with the six perfections,
They delight one-pointedly in the maṇḍalas, tantras, gurus,
And the profound Dharma.
Fearless in all the treatises,
And steadfastly seeking enlightenment,
They should supplicate the stainless, pure guru
Three times, along with offerings.
"O son of noble family, are you endowed with wealth?
Tell me what necessary materials you have.
If those that are incomplete are obtained,
One should take hold of the time when all is perfect."
Without having entered all the maṇḍalas,
Having abandoned the samayas,
And not knowing the authentic secrets,
No accomplishment whatsoever will be achieved.
For one who is everywhere of various good fortune,
Accomplishing oneself is the good fortune.
Possessing the selfless nature of phenomena,
Those who hate the samaya have an ill fortune; because they have thoroughly cultivated cyclic existence, the Fortunate Buddhas, the Blessed Ones, have completely passed into parinirvāṇa in this world of ill-fated Śrāvakas. In order to accomplish all conceptualizations, the glorious and fortunate Vajrapāṇi, through his intense application to emptiness, makes the Pratyekabuddhas of ill fortune. Because all desire is completely purified, the glorious and fortunate Avalokiteśvara makes the world of non-Buddhists, who possess wrong views, of ill fortune. In order to gather the supreme, holy wealth, the glorious and fortunate Vajrasūrya makes all those who practice asceticism, who are unattached even to their own children, of ill fortune. Because he has gathered the supreme kingdoms, the glorious Hayagrīva is of fortunate lot. Because he is without self and without grasping, all the Munis are of ill fortune. In order to thoroughly accomplish all bliss, the Master of All is of fortunate lot. All disciples who possess wrong views and hate the samaya are of ill fortune. This is the authentic secret meaning; this is to be clearly understood. In accordance with the command of all Buddhas, the accomplishment of all Buddhas will be achieved. In secluded places, or in one’s own pleasure groves and the like, one should accomplish all various purposes through various forms of the supreme bliss of the Fortunate One, in whatever way is convenient. In shrines, hermitages, temples, and on all mountain peaks, one should accomplish the intention of the Buddhas in many various ways. In charnel grounds and at shrines of the gods, and...
If one dwells in the abodes of the mamos and so forth, the purposes of Vajrapāṇi will be accomplished in many ways. In lotus groves and at the confluences of rivers, the purposes of Padmadhara will be accomplished in many ways. In the delightful palaces of kings and in lotus groves themselves, the various and manifold purposes of the king should be accomplished. In various types of fortresses, or likewise on the banks of rivers, or in realms established from elsewhere, the Vajra Horse should be accomplished. Through various appearances and various modes of practice, having donned the armor of Vajrasattva, one should thoroughly accomplish the maṇḍala and so forth. The lotus of the Buddhas is red; Vajrapāṇi is multicolored; the Lord of the World is white; Vajrasūrya is the glorious yellow; and whatever colors are available, the canopies, victory banners, and ornaments—all these are the glory of the thorough accomplishment of the Supreme Horse, the Vajra-holder. Whatever the abode and retinue are like, whatever the arrangement and the beings are like, and whatever the arrangement of the retinue is like, that is performed by the supreme wheel. From directly seeing the wheel of the deities of Vajrasattva, whatever merit is constant, that is likewise for what is done later. Possessing compassion and the mind of awakening, one should view the abodes of the three realms and so forth, and contemplate the selflessness of phenomena, which are the purity of causes, conditions, and results. Arising from the miraculous manifestations of the families...
Having generated the power of the threefold capacity, and for the sake of the purity of the powerful mudrā: from the six syllables HŪṂ, OṂ, HRĪḤ, HRĪḤ, TRĀṂ, and HAṂ within the solar disks of the six [fingers] of the right hand, one should generate the Buddhas of the six families. In the center of the six lunar disks of the left hand, by means of the unchanging, brilliant white letter A, one should visualize the six goddesses of the corresponding families. Through the radiation and reabsorption [of light] and the performance of activities, they become non-dual. This is the great mudrā of the abiding sound of Dharma. The wisdom being (jñānasattva) resides at the heart. By means of the signs of body, speech, and mind, the three places are blessed and adorned. One should abide in the samādhi of application for the sake of purifying oneself and migratory beings. Having summoned the sense faculties to the front, and focusing on the noble ones and sentient beings, one should establish the three completely pure abodes of the vast collection of fourteen activities. Having demarcated the boundary with the protection wheel, together with the support of the four samādhis, one should dwell well in the four applications and engage in the activities of the three focal points. For whichever principal deity one begins the maṇḍala, that is the hundred thousand recitations; for the hosts of retinue goddesses, it is ten thousand or one thousand for each. Furthermore, there are five types of approach (sevā): by number, time, signs, obtaining permission, and the cessation [of obstacles]. Through the mastery of the wheel, one should begin the torma offering with a pure mind. Entering by means of the application of the four sessions, and having completed the preliminary branches of the ritual, one should begin the pure activities of the maṇḍala. Possessing the application of each respective family, for the sake of the benefit of oneself and others, one should complete the accumulations and clear away obstacles.
In order to please the deities and accomplish all activities, one should examine the ground of the maṇḍala. Through this, there will be auspiciousness and excellence. The delightful individual abodes are: forests, mountains of flowers and creepers, valleys where streams swirl to the right, the shores of oceans that are sources of jewels, and delightful places of excellent flowers and fruit. Likewise, the supreme hermitage sites are those where the ground is free of attachment, high in the center, and marked by the signs of the Vidyādharas of Mahāmudrā. Sloping toward the east and north is the place of accomplishments; sloping toward the south and west is for worldly activities; high in the northwest is for subtle activities; and high in the east with a low center will not bring accomplishment. The sky is an eight-spoked wheel, and the shape of the practice site should correspond to the specific activity. One should dig to the depth of the knees and then fill it back with that same earth. Alternatively, if it is filled with a fragrant stream of water, one should stand facing east, holding the vajra and bell in meditative equipoise, and return from a distance of one hundred paces. Examining the signs with the mantra, one should purify the site. Furthermore, one should examine it with the consciousness mudrā and the wisdom mudrā. One should request the land from the king or the local lord, or purchase it with wealth. In the center of the ground free from obstacles, endowed with the union of one's own awareness and the deity, adorned and seated in the respective cross-legged postures, one should assume a majestic and proud stance. To the assembly of earth deities and guardians, one should offer the sacrificial torma. In particular, having summoned and satisfied without exception the lords of karma and those to whom one owes karmic debts, one should command them and dismiss them with wealth to prevent harm. Having thoroughly sprinkled it with fragrant water, one should remain well-established in the four applications.
Purify the substances with nectar and cleanse them with the three syllables. Having understood the sequence of the bhujaṅga (the subterranean serpent), for the sake of the three levels of accomplishment—superior, middling, and inferior—one must avoid other locations where the neck, belly, or knees [of the serpent] lie. Remove bones, pebbles, shards, charcoal, old foundations, and the remains of the dead. Mix the earth with friendly, soft, and oily substances, sprinkle it with scented water, and level it by treading. Make the dimensions of the maṇḍala site equal: four finger-widths, one cubit, or half a fathom. Once excavated, level it and raise it to the proper height. Place a core of precious gems and fragrant substances within. Reciting the mantra of the purity of the nature of phenomena (dharmatā), thoroughly smear the ground with scented water. Having prepared various offerings and torma cakes, the yogin, together with four companions, should meditate on the five deities—the principal and the retinue—as one’s own awareness, and thus consecrate the ground.
OṂ BHŪṂ GAGANA KHAṂ ĀḤ HŪṂ. From the nature of the pure sky, the elements are stacked in succession to form Mount Meru, the vajra ground, the fence, the canopy, and the tent, all radiating light. Having laid down the vajra-studded [stones], place them in their respective positions. OṂ MEDINI VAJRA BHAVA VAJRA BANDHA HŪṂ. Three times, clapping the palms against the ground, [visualize] the Goddess, beautiful with all her ornaments, yellow in color and marked with a vase. With half her body emerging from the earth, she stands before you in the manner of one who obeys your commands. Offer her the torma, water for the feet, and so forth, and request her to act as witness for as long as the activity is not completed:
"O Goddess, you are the witness to the conduct and the specific qualities of all the Buddhas, the Protectors, regarding the stages (bhūmi) and the perfections (pāramitā)."
Just as the Protector, the Lion of the Śākyas,
Vanquished the hosts of Māra,
So too, in order to triumph over Māra,
I shall draw the maṇḍala.
Having thus made this supplication three times,
The goddess, with a joyful radiance,
Said to the great master, "Construct the maṇḍala!"
The hero, holding the vajra and bell,
Accomplishing the rites with great joy,
And beautified by the twelve ornaments,
Abides as the lord of the maṇḍala,
While the goddesses of the four directions praise and exhort him:
Oṃ! You who join with the space-like family of great love,
King of Vajra-holders, source of fearlessness,
Possessing the supreme dharma of clear discernment,
Liberated through the conduct of authentic wisdom!
A la la la la ho!
Oṃ! Supreme abode of compassion, the pure reality,
The ground from which all dharmas of equality arise,
Revealing the supreme jewel of qualities,
Completely liberated from the phenomena of emanation!
A la la la la ho!
Oṃ! Endowed with the lotus of joy,
The clarity of all conceptual entities, free from attachment,
Reciting the mantras of the three vajra secrets,
Transcending the words of verbal expression!
A la la la la ho!
Oṃ! Abiding in equanimity, clearing away the net of evil states,
Lord of enlightened activity, endowed with power,
Bringing the wisdom of accomplishment to its limit,
Please reveal the maṇḍala of miraculous emanations!
A la la la la ho!
Oṃ! Chief of the ḍākinī-illusion maṇḍala,
The union of all the Buddhas,
Liberated from all misdeeds,
The source of merit and the attainment of siddhis,
Supreme source of all the Victors,
Delightful to behold, seeing which brings liberation!
I pray that the Great Being may teach the assembly of the supreme, great secret path. A la la la la ho!
The master of any maṇḍala whatsoever, the body of the manifold Hayagrīva’s play, with terrifying attire and blazing weapons, issues commands to all from the syllable MA. By flicking the lashes of his eyes and performing a dance with a blazing gaze, he moves with extreme swiftness. Through the play of summoning, entering, and radiating, and by the emanation and reabsorption of the syllable MAṬA, the vajra fire-light, wind, and so forth, destroy the enclosure and the ground. Remaining in the manner of circling and being circled, he rings the vajra khaṭvāṅga and bell, reciting the mantra SUMBHANI. The hosts of wrathful deities assume their own forms and emanate blazing weapons.
HŪṂ! Gods, nāgas, yakṣas, and bhūtas; gandharvas, rākṣasas, and hosts of piśācas; the hosts of Yama, mātṛs, and ḍākinīs—all the fierce yakṣas without exception, whoever dwells upon this ground, by merely hearing the command of the Lord who protects, depart immediately! Do not transgress my command! Any powerful one who remains, I shall reduce to a heap of ash with the vajra, bell, and khaṭvāṅga. This blazing vajra form, which destroys the abodes of the fiercely burning wrathful ones, shall cause whoever has broken my word to be destroyed, having been made to laugh by the three born of desire; there is no other way. Having completely circled the ground, I shall strike with the kīla to ensure there are no obstacles. OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀN PHAṬ KĪLAYA KĪLAYA SARVA PĀPAṂ PHAṬ.
HŪṂ HŪṂ HŪṂ VAJRA KĪLAYA | VAJRA DHARO ĀJÑĀPAYATI | KĀYA VĀKA CITTA VAJRA KĪLAYA HŪṂ PHAṬ |
Recite this three times. From the northeastern corner, perform the "subduing the mind" [dance] three times with the mantra. Moving the feet and moving the hands, with a slightly wondrous sidelong glance, the eyebrows are raised in great joy. With the eyes dancing, leading to the right and leading to the left, the broad thighs and breasts are held with pride. The lotus of the mouth is smiling, the white and red fangs are bared, and the rows of teeth are rounded as the tongue flickers. With the dance movements of the play of the Supreme Steed, the subduing of the three realms is marvelous.
Through such infinite and supreme emanations, such as the dance, the hosts of the fierce are destroyed and the places are purified. One should protect one's own place of activity. Having smeared [the site] with the five products of the cow mixed with fragrance and the substances of nectar, place drops of fragrance at the deity locations and scatter flowers along with the mantra. Having properly arranged the various types of offerings, one should visualize the protection wheel. Through the meditative absorption of the preparatory support, meditate on whichever maṇḍala of the family is appropriate. Focusing on the wisdom maṇḍala, please the maṇḍala in front. With the melodies of the respective praises and the specific tunes of the maṇḍalas of the six families, place the knees on the ground and lift a censer with the right hand. To the deities of the complete maṇḍala, one should make this supplication:
"O Great Compassionate Blessed One, you who act for the benefit of all sentient beings without exception, together with the sons of the Victorious One's maṇḍala..."
I praise the vast and supreme powers. For the sake of accomplishing the activities of the Protector, the maṇḍala of the Great Lord of the Family, the Union of All Buddhas, I, the Secret Vajra, have written this. Out of compassion for the disciples and for the sake of making offerings to myself, I am devoted to you, O Bhagavān. Since you have arrived with joy, I pray that you all turn your attention toward me. For the sake of the wheel of great activity, may those who abide in the fruit, the bodhisattvas and the rest, the secret deities of the mantra, the elemental guardians of the world, those who delight in the Perfect Buddha, and the beings who dwell in the Teaching—those who possess the vajra eye, the lords of the maṇḍala of [Name], please consider me with compassion. I, the Secret Siddhārtha, have composed this; it is worthy that you grant your permission.
Having made this supplication three times, and having pleased them with fragrant flower garlands and well-prepared offerings, I request you to remain steadfastly in your seats. "Child, since you are a worthy vessel, listen to this secret Mahāyāna scripture. I shall explain to you perfectly the ritual procedures of the mantra conduct. All the Perfect Buddhas of the past, those who have not yet come, and the Perfect Buddhas of the present who remain for the benefit of beings—all of them, having realized this excellent ritual of the profound mantra, attained the state of the Supreme Being. Through the signless omniscience, the peerless application of secret mantra—"
By the maṇḍala of the Blessed One [Name],
The entire great host of the most unbearable
Multitudes of māras was utterly defeated;
Therefore, for the sake of omniscient wisdom,
My son, apply your intelligence to this!
Always go for refuge to the Buddha, Dharma, and Saṅgha.
To the yoginīs, ḍākinīs, and mantra-holders,
To the lords residing in the wheels
Of each of the individual family maṇḍalas,
Go for refuge to them all.
To the heroes and heroines with their retinues,
To the great-souled bodhisattvas,
And especially to the preceptor,
You must go for refuge.
O lords of the maṇḍalas residing in all directions without exception,
Please turn your attention toward me.
From this time forth, until I reach the essence of enlightenment,
I shall maintain all vows without exception,
In the non-dual conduct of purity.
Having arranged the limbs of the faculties
Through the preliminary and main stages for the disciple,
One should purify the vast and supreme accumulation of merit
By means of the fourteen branches.
I prostrate to the Three Jewels.
I shall uphold the Three Jewels.
Whatever sins I have committed,
Or those I have rejoiced in committing,
Having come before the Protectors,
I confess them all.
With devotion, I rejoice in the merit
Of the Victors and their Sons, the assemblies,
The Pratyekabuddhas, Arhats, and all beings,
Including their meditation, recitation, and so forth.
To those who have generated the mind of awakening,
Who have attained manifest buddhahood,
And who turn the wheel of Dharma,
To the bodhisattvas of the gathering, [I prostrate].
I respectfully go for refuge. Just as the Buddhas appeared, so too do the fortunate Bodhisattvas generate the supreme, vast mind of enlightenment, directed toward the welfare of all beings. O Protectors, please attend to me! All you maṇḍalas residing in every direction without exception, from this very moment until I reach buddhahood, look upon me with supreme, vast, and pure vision. Just as the Sugatas of the three times have firmly resolved upon enlightenment, I shall generate that supreme, unsurpassed, and holy mind of enlightenment. Regarding the vows of the Buddha-yoga, I shall firmly uphold the three types of ethical discipline: the discipline of moral restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. From this day forward, I shall hold the unsurpassed Three Jewels—the Buddha, the Dharma, and the Saṅgha—and never forsake them. I shall truly uphold the vajra, the bell, and the mudrā of the great, supreme Vajra family, and I shall also uphold the Master. Regarding the delightful samaya of the great, supreme Ratna family, I shall practice the four types of generosity six times every day. Since it arises from great enlightenment, I shall uphold the sublime Dharma of the pure, great Padma family—the three vehicles: outer, inner, and secret. Regarding the great, supreme Karma family, I shall truly uphold all the vows in their entirety and perform acts of offering to the best of my ability. Having generated the mind of supreme enlightenment...
I shall uphold all vows without exception. I shall liberate those not yet liberated. I shall ferry across those not yet crossed. I shall give breath to those who have not found breath, and establish all in nirvāṇa. By these virtuous deeds, may the world swiftly achieve buddhahood, and I shall establish those sinking in the ocean of saṃsāra in unsurpassed awakening.
The three places, together with the symbolic letters, are anointed with scents and the vajra mantra. A flower is placed on the head and incense before. A lamp and anointed scent are placed at the heart. A straight udumbara tree or similar wood—without cracks, free of insect tracks, and twelve finger-widths in length—is anointed with scent. Its tip is adorned with a flower, and after reciting the vidyā-mantra many times, it is given after invoking the truth. Having offered flowers and so forth, the specific procedures are taught in sequence.
Facing the east and remaining silent, one prepares the tooth-stick and removes any defects. On a ground smeared with cow dung the size of a cow-hide, a maṇḍala is made with the five products. Without looking at one another, one discards the tooth-stick straight in front. At that time, the specific signs are as follows: if the tip points toward oneself, or if the tip is directed upward, it is a sign of supreme siddhi. If it points elsewhere, it is a middling siddhi. If it points toward the intermediate directions or the north, worldly activities will be accomplished. If the tip points downward, the siddhi of the subterranean realm will certainly be attained. One should understand the signs of the four activities by the distinctions of the tips in the four directions. The scented water is consecrated with the mantra.
Perform the ritual rinsing with three handfuls of water: OṂ HRĪḤ VIŚUDDHA SARVA DHARMĀN PĀPANICĀŚYA VIŚODHAYA SARVA VIKALPĀN APANĀYA HŪṂ. Bestow kuśa grass, consecrated with the mantra syllables, as a pillow and a seat: HŪṂ ĀḤ OṂ A HI A HRĪḤ A TRĀṂ A HAṂ A SARVA RŪTTE KURU KURU SVĀHĀ. Recite the three syllables of one’s own mantra over a protection cord with three knots, three times the thickness of a kuśa blade, and bind it upon the upper arm for the sake of protection.
The appearance of an omniscient one in this world is like the blooming of the udumbara flower; it may occur once in a hundred ages, or it may not occur at all. The ritual of the way of Secret Mantra is even rarer than that, for it is capable of accomplishing the welfare of immeasurable sentient beings without passing into nirvāṇa. Even the sins committed over countless tens of millions of eons will be entirely exhausted by seeing a maṇḍala such as this. What other ritual of the way of Secret Mantra could be equal to this? By reciting the mantra in this very life, one will go to the unsurpassed state and be severed from the miserable states of the lower realms, the source of all suffering and distress. Therefore, because your intellect is so steadfast in this supreme practice, today you have attained the supreme gain and will achieve the state of a Great Being. This is the teaching of all the Victors and their Sons, which those of supreme intelligence have fully embraced as the state of the Great Being, the secret abode of the Mahāyāna.
Today you shall depart; this supreme path is glorious. Since you are departing for the Great Vehicle, the source of the great secret, you will become a Tathāgata. In that very supreme place of preparation, having offered the supreme torma, lie upon a fine bed of kuśa grass. Remaining silent with a virtuous mind, examine the signs of dreams in the proper lion’s posture. While the master remains in meditative equipoise within, he should worship and praise the maṇḍala. If such auspicious signs are seen, rejoice and indicate the superior or middling accomplishments. If inauspicious omens appear, avert them through fire offerings, torma, mantras, and mudrās. Purify with water mixed with the five products of the cow and scents, cleansed by mantra. With the mudrā of Gaganapati, bless all the locations. Oṃ dharmadhātu-vajra-svabhāva-ātmako ’haṃ. Whether made of gold, silver, copper, iron, or other precious ornaments, or even if made of earth for those without means, the vases should have long necks and rounded bellies. They should be free of black stains, have wide openings, be smeared with fragrant white pigments, and adorned with the center of a lotus. Arranged properly in the correct number, they are blessed through the ritual of the families, and the twenty-seven types of substances are gathered. The vase is the abode of the deity; it is adorned with a spout, a neck-cloth, and a toraṇa arch. The dhāraṇī cord is the sign of Great Compassion. The five medicines are the compassion of bodhicitta; the grains are the nature of the deities; the five precious gems are the light of the body; and the essence is the expanse of the wisdom mind.
Having scattered incense and so forth, the qualities of ethical discipline, in their respective places, one should summon and cause the entry of the maṇḍalas of the families. Making them non-dual with the samaya deities, one should please them through offerings, praises, and recitation. Having reached a count of one hundred, a thousand, or more, they become non-dual with the mantra water.
Having spread a clean cloth and strewn flowers, and having adorned it with fine wood, leaves, and fruits, marked with a vajra, a dhāraṇī cord, and a rosary, one should expel obstructors, fumigate, and provide protection. Immediately following the accomplishment of the maṇḍala, one should arrange the supports according to the sequence of the deities. Having performed the expulsion, protection, purification, and the seizing of life-force, they are placed at the four gates, circling counter-clockwise from the north. All the activities of offering and bathing are performed in the outer boundary of the courtyard. The All-Accomplishing One is beautiful in his own supreme abode, the Victory Banner.
The master, possessing all the characteristics and knowing the reality of authentic wisdom, is endowed with the yoga of his own deity. He is adorned with a consort possessing the twelve marks of wisdom. With a new, properly measured thread spun by a goddess with mantras, the length is twice that of the maṇḍala, and the thickness is one-twentieth of the gate. Placing it in a vessel of precious skull, one generates it with the seed-syllable mantra of the family: sūtramati krama hūṃ oṃ āḥ hūṃ.
Summoning the Buddha families with a glance, one causes them to enter. With the hook of blazing sun and moon, they abide as one in non-duality. Having pleased them with offerings and praises, one should recite the principal mantra and twist the thread.
OṂ DĪVYADṚṢṬI AṄKUŚA JAḤ | OṂ VAJRA SAMAYA SŪTRA MĀTI KRAMA HŪṂ | OṂ ĀḤ HŪṂ |
While the supreme companion of accomplishment remains in the empowered state, they should recite the secret mantra with the three suchnesses. With the syllable JAḤ, [the thread] is drawn from the heart of the principal deity straight to one’s own brow. "O Supreme Powerful Hero, please attend! With the sound of the vajra line, may the maṇḍala of space be perfectly established, and may you act to exhort the welfare of beings."
OṂ ANYONYĀNUGATA SARVADHARMĀḤ | SPHARA SPHARA ANUGATA SARVADHARMĀḤ | ATYANTĀNUPRVIṢṬA SARVADHARMĀḤ HŪṂ |
With the vajra mudrā, the supreme companion draws the three JAḤ syllables to the navel. Placing the vajra fists on the ground, one should strike the first line. With the four lines for east, west, south, and north, one should strike the sides and the intermediate directions. From the first sixteen large units, excluding the terrace of the courtyard, one should arrange four small units each. From the outside, there are sixteen [units for] the archways and gates. From the left, one should examine the walls, ornaments, enclosures, and charnel grounds as appropriate. The central [axis] is one’s own family wheel; divide the maṇḍalas according to their respective parts. Having completed the ritual of striking the lines, offer worship and praise to the wisdom thread, and with the mudrā, meditative absorption, and secret mantra, request it to return to its own abode.
Possessing the pride of the family and the union, with the gaze of the sun and moon in the two eyes, open the gates and the sections with HRĪḤ. OṂ VAJRA VEGA AKRAMA HŪṂ | OṂ, the supreme nature of all emanations, non-existent, luminous with peaceful light, you reveal the great treasure of the Vajra Holder.
The maṇḍala is blessed as pure; by clarifying the mind with the mantra of equality, the thorns of faults are purified. The wise one who lays the lines of the maṇḍala accomplishes the equality of all directions. By laying four lines in the directions of east, west, and north, the eight maṇḍalas are formed. Who is able to examine the maṇḍala exactly as it is? Through the nature of one's own deity, the examination of the maṇḍala is accomplished. By uniting oneself with one's own deity, all siddhis are to be achieved. Even if the ritual is redundant or incomplete, there is no fault; it will be accomplished. It is square with four doors, of proper proportions and well-divided, beautified by a surrounding garland of railings, and adorned with eight archways. The intermediate courtyard is the measure of one large part; the eight supreme pillars and beams are adorned with garlands of their respective symbols. Together with the finials of jewels, vajras, and so forth, it is everywhere of various auspicious fortune. Because it possesses various wheels everywhere and is for the sake of various accomplishments everywhere, the maṇḍala is "everywhere various." The maṇḍala of the Buddha is circular; that of the Vajra-holder is like a crescent moon; that of Padma-vaśitā is the shape of a lotus; and that of the supreme Ratna is the shape of a jewel. According to one's desire and whatever is available, at whatever time and in whatever way is convenient, the glorious maṇḍala resides everywhere. The mudrā of the supreme horse is the vajra. Having properly poured the powders of the five jewels and so forth into a beautiful vessel, one should summon the deity of the family with the blazing eyes of the three rituals.
Enter the non-dual maṇḍala of the families. Perform the offerings and praises, and separate [the lines] from their respective positions. OṂ VAJRA CITRA SAMAYA HŪṂ. White, blue, red, yellow, and green—by means of the distinctions of the six families, the five [colors] are applied in their own proper order. Beginning from the northeast corner, uttering HŪṂ, the Vajra-holder draws [the lines] with the left hand. Without the lines being crooked or blurred, offer the oblations and cover them with a skull-cup. Recite the words of truth and gaze [upon them]: "This is the utterly pure expanse of reality (dharmadhātu), which brings about the complete liberation of the realm of sentient beings. By the blessing of the perfect truth of the glorious great king [Name], may the activities of the maṇḍala be made auspicious."
Once the lines have been struck from the outside, the pigments should be spread from the inside. First, the master should draw [the lines], and afterwards, others may draw as they please. Being completely free from all faults, one should correctly undertake the work of the pigments. Having made the work one-pointed and serviceable, the ornaments should be high and straight. If the lines are low, the work will not be accomplished; if they are crooked, they will produce torment. If they are broken, the master and disciples will either die or fall ill. From excess or omission, disease will arise; if the directions are confused, it will become a work of delusion. Upon the individual lotus seats, they are adorned with the symbols of the families. Everywhere, the various auspicious signs are the seals of the self-arisen ones. The supreme bliss of the goddesses, as vast as the limits of the expanse of space, is the bow and the arrow, and likewise, the auspicious and the very auspicious.
The skull-cup and the khaṭvāṅga, and likewise the crossed vajra; the crossed lotus for the accomplishment of immeasurable life, the life-attainment of all Buddhas. Having accomplished the collection of symbolic mudrās of all the hosts of goddesses: the arrow and likewise the head of Brahmā, and likewise the mudrā of the wheel, the supreme mudrā of the vajra and bell, the sprout of the wish-fulfilling tree, the lotus, and the lofty Hayagrīva. Likewise the green Hayagrīva, the accomplishment of the boar’s tusks, and likewise the moon and sun. In a great vessel of various jewels, the nectar (rasa) of all Buddhas—the fortunate one who experiences the nature of all things. These are other collections of symbolic mudrās. The flute and the lute, the kumuda and the muñjara, the flowers, incense, lamps, and likewise the various perfumes. In sequence, together with the essence mantras, one should arrange the respective symbols together with their mantras. In the four intermediate directions, four full vases together with skull-cups of the five nectars, along with all the ornaments and offerings without exception, should be arranged in the cardinal and intermediate directions, above and below. The Dharma robe, the alms bowl, and likewise the mendicant’s staff, and the volumes of the sublime Dharma, are like the collection of symbolic mudrās. Likewise the mudrā of the tongue, the cymbals and the fly-whisk, the vajra and the jewel lamp—these are other collections of symbolic mudrās. Likewise the image of the Buddha, the mirror and the fan, the yellow vajra together with clouds—these are likewise the mudrā of the eye.
The goddesses Vajra-Elephant and the others should also be arranged, transformed by the symbols of the wheel. The blazing vajra, the khaṭvāṅga, the skull-cup, and likewise the earthen bowl; the great red [fluid] and the great heart, and likewise the great flesh; the sharp arrow and likewise the bow; the liquor and likewise the water; the creeper stirred by the wind, and likewise oneself and the fires; the blazing vajra and the khaṭvāṅga, together with the bow, the khaṭvāṅga, and the bell; the sharp eight-spoked wheel, and the multicolored banner together with the bell. The eight goddesses, Puṣpā and the others, are like those in the maṇḍala of Vajrasattva. The multicolored lotus, the red, the green, and likewise the white, the dark blue, the yellow, and the vermilion—these are the seven supreme lotus symbols. At the heart of the lotus are a hundred women; likewise, the wheel of Dharma, the vajras for slaying and for increasing glory, and other collections of lotus symbols. The red lotus, the trident, the multicolored lotus, the great wheel, the yellow lotus, the makara-banner, the vermilion lotus, and the five-pronged vajra; the flute and so forth, marked with lotuses—these twelve and so on should be arranged. The bow, the arrow, the sword, and likewise the blazing fire; the empowerment, the treasure, and the victory banner; the collection of offering symbols; the arrow, the bow, the sword, and the vajra together with the rays of the sun; the jewel, the flute, and so forth—these should be arranged in their respective places. The eight [symbols] such as the multicolored crossed-vajra, and likewise the multicolored lotus, and the crossed-vajra as well.
The two accomplishments of the symbolic mudrās:
Entering the site of whichever maṇḍala,
The symbols of the goddesses are clearly shown,
Adorned with the specific symbols of activity
And the classes of syllables.
Distinguished by the classes of colors,
And beautified by garlands of symbols,
Upon the white ground of the intermediate courtyard,
The center possesses the five colors.
The eastern gate is radiant with karketana,
The southern gate is majestic with a golden hue,
The western gate is the color of ruby,
And the northern gate is sapphire.
The archways, with their ornaments and hosts of symbols,
Possess twenty-five characteristics.
The lotus, vajra, and fire-light
Abide in their respective natural colors.
The charnel grounds are distinguished by their directional colors,
Shown through both specific and common divisions.
The source of desires is the color of nectar,
And the outer enclosure is lapis lazuli.
There, various vases and
Abundant collections of offerings are arranged,
Beautified by garlands of ornaments and the like,
And various flowers are strewn along with mantras.
White, red, blue, and yellow flowers are gathered;
This supreme mudrā of flowers
Radiates the five qualities of sensory desire.
Lac, blue, and green collections,
Dyed with the five colors,
Along with the mudrās of the five whites,
Are accomplished in equipoise just as before.
All that arises from the elements,
As well as the life-force and the roots,
Being beautiful and fragrant,
Are accomplished in equipoise just as before.
The two types of sandalwood, musk,
Camphor, nāgakesara, and lāṭi,
Incense mixed with molasses,
Accomplish all ritual activities.
Gar, tri, guggulu, sarja, camphor, and musk: a lamp made from ghee boiled with these substances will produce light. Sandalwood, saffron, priyaṅgu, camphor, and musk: these are the ingredients for the prepared incense, which becomes the supreme fragrance of the incense mudrā. Cardamom, small cardamom, musta, camphor, and musk: these should be finely ground and mixed with khadira wood and molasses. The leaves of the capata tree, combined with long pepper and camphor, and kneaded with hasakari and licorice, is the mouth incense. Red flowers are for the Buddha; various flowers are for the Vajra-holder; white flowers are for Lokeśvara; and yellow flowers are for the one born from space. Sandalwood incense is for the Buddha; turuṣka is for the Vajra-holder; kapita is for Avalokiteśvara; and bdellium is for Vajrasūrya. A garland of lamps is for the Buddha; seven lamps are for the Vajra-holder; eight lamps are for Avalokiteśvara; and a thousand lamps are for Vajrasūrya. Sandalwood incense is for the Buddhas; saffron is for the Vajra-holder; and red sandalwood is for Avalokiteśvara. Camphor is for Vajrasūrya. All flower garlands and all types of incense, as well as all lamps and as many perfumes as there are, are suitable to be offered to the Vajra-holder. Having protected the maṇḍala and its substances through the ritual of the protection wheel, those [deities] who have been raised into the sky during the preliminary stage should be placed without error in their respective positions. Through the meditative absorption of the preparatory application of the foundation, the samaya maṇḍala is made clear, and one focuses upon the wisdom maṇḍala.
When the activities to please the non-dual maṇḍala in front are complete, clearly visualize the reflected-image maṇḍala. Holding a vajra and bell with ornaments, and reciting the hundred-syllable mantra, perform the fulfillment rites and the ritual movements; circumambulate the maṇḍala three times and offer praise. To ensure the success of the maṇḍala practice and to clear away obstacles, perform the extensive torma ritual and the offerings and gifts for the worldly deities. In the four directions of the great maṇḍala, properly arrange the individual maṇḍalas. In the east is the white water maṇḍala, with a triangular center and three crescents, a square courtyard with gates, and beautified by various jewel garlands. In front of the central deity is the great god, arising from the syllable Kaṃ, the fierce one with three eyes, holding a trident, a battle-axe, a sword, and a skull-cup filled with flesh and blood; pale blue, his skull-cup is bound with a noose, and he is beautified by suns, moons, and jewel garlands. His middle head is pale green, holding a skull-cup, and he dwells in an embrace adorned with a human skin. To the right is Brahmā, arising from Oṃ, golden in color, four-faced, and beautified by garlands; he is the one who accomplishes the protection of the three realms, the beautiful one who holds jewels in all forms. Indra, with a thousand eyes, arises from A, with a three-pronged vajra and a moon-like luster, enjoying all the pleasures of desire. Śacī is white, holding jewels. To the left is Viṣṇu, arising from Ha, black, of great ferocity and wrathful form, holding a wheel, a trident, a bow, and an arrow. Mahāmūrti is the color of a lotus, the supreme power of desire arising from the sacred activity.
Yellowish-white, adorned with various ornaments and garments, holding arrows of light, the hosts of devotion, the fierce ones, the lords of the abodes, and those born of jewels—all with their respective retinues of servants, seats, and collections of enjoyments.
Indra, pale white, holding a trident; Yama, dark blue, brandishing a skull-topped staff; Varuṇa, orange-red, holding a noose; Yakṣa, green, holding an emerald; Īśāna, pale yellow, holding a treasury of jewels; Agni, orange-red, holding a rosary and a vase; Vāyu, smoke-colored, holding a banner and a garland; Nairṛti, greenish-blue, holding precious wealth—all adorned with ornaments, with their mounts and retinues of wives, performing their activities with servants and attendants.
At the four gates are the deities of the sun and moon; the lords of the earth and the goddess of the earth reside there, in their respective colors, with their symbols and ornaments, seated in their places upon their mounts and retinues.
In the south is a triangular black maṇḍala, with a triangle, a crescent, a courtyard, and a vessel. In front are the Ḍākinīs of pure activity; to the right, the Vajra-Ratna; to the left, the Padma and Viśva; these five Ḍākinīs are in a terrifying manner. In the courtyards of the four directions and intermediate points are the eight great Ḍākinīs of the charnel grounds, and the fierce hosts guarding the four gates, uttering the sound of "Rulu Rulu." All are emanations from the syllable Bhyo, black in color, holding curved knives and skull-cups, beautifully adorned with garlands of human skulls, with the symbols of their samaya and their retinues.
On the western red lotus, the eight nāgas arise from the syllable Phu; they have various snake heads and hoods, colored according to the directions, and with precious ears of grain, they pay homage with palms joined toward the directions.
With jewel ornaments, garlands, wives,
And enjoyments, along with retinues of servants,
They act according to their own karma.
In the north, a maṇḍala in the shape of a great element,
Yellow, with six intermediate corridors,
From the syllables A, NṚ, SU, TRĪ, PRE, and DU,
All six classes of beings without exception,
And all spirits without exception at the four gates,
Are placed in forms that are emaciated and ugly.
Through one's own awareness, mantras, and mudrās,
They are purified, blessed, and their bodies perfected;
Having done so, they are adorned by the lords of their respective families.
Pure through their own families,
The Lascivious Woman, the Youthful Woman,
The Devoted One, and likewise the Nectar One,
The Solitary One, and the Passionate One,
The Cunning One, and the Female Servant—likewise—
All flavors such as salt and so forth,
And nectars such as sugar and so forth are offered.
Since the self has accomplished all flavors,
Everything without exception is accomplished.
The accomplishment of various foods
Endowed with meat and alcohol
Is the supreme fortune of pure enjoyment;
The samaya of longevity is thus perfectly accomplished.
Ripe mangoes, grapes,
Panasas, and lychees,
The supreme mudrās of grains such as aruka,
And the coating of sugar and honey—
Mangoes and so forth are placed in their pits.
With equal scents such as hasakari and butter,
They should be anointed.
Having dyed them appropriately with pigments
Such as indigo and lac,
And having made them from birch bark and so forth,
They should be offered at the time of worship.
When offering incense to the Buddhas,
One should completely avoid meat and alcohol.
The accomplishment of songs and cymbals,
And parasols, victory banners, and streamers—
With meat and alcohol, there are various offering cakes (torma). My own lord, the fortunate one, is the glorious accomplishment of Vajra Action. Offering white food and white torma, together with lotus flowers, to the Lord Avalokiteśvara, all needs and purposes are accomplished. To the King, various foods, provided with meat and alcohol, and all the fortunate songs and cymbals, one should offer to the retinue of Vajrasūrya with the Vajra Gaze of the Sun. All the flavors of food, meat and the finest meats, meat preparations, and collections of dried meat—these offerings should be offered to Vajravāhana. Various foods, drinks, and snacks prepared in skull vessels, having been incinerated, purified, and blessed with HA HOḤ HRĪḤ, should be dedicated to the assembly of guests. All the great offering substances without exception, first purified with scented water, along with various melodious sounds and banners, are the arranged offering tormas; their blessings are increased. Having emanated the Buddhas, Vajrasattva, and so forth, in the form of the Supreme Steed (Hayagrīva), one should offer them at the time of worship and gather the assembly of guests. OṂ VAJRA SAMAYE E ĀRALI BHYO A A JA JA. Having gathered the retinue, they arrive; then the three samaya mudrās are shown: OṂ VAJRA GUHYA DṚŚYA SAMAYA STVAṂ. OṂ VAJRA GUHYA DṚŚYA HO SAMAYA HO. OṂ VAJRA GUHYA DṚŚYA HO SAMAYA PHAṬ. IDAṂ PUṢPE DHŪPE TĪPE GANDHE PŪJA SPHARAṆA ARGHAṂ BALIṂ KHĀHI. Upon a bow-shaped form generated from YAṂ, marked by a waving banner, at the top—
From RAṂ arises a red triangular fire maṇḍala, blazing and marked by the syllable RA. Inside a skull-cup marked by KAṂ, which is endowed with the characteristics of perfection, and which abides in the luminosity free from attachment, there are the five nectars and so forth in the cardinal and intermediate directions. From A arises a moon, and from HŪṂ a vajra should be placed as a cover. HŪṂ OṂ HRĪḤ HRĪḤ TRAṂ HAṂ is the fourth. OṂ ĀḤ HŪṂ SARVA PAÑCA AMṚTA HŪṂ HRĪḤ THĀ. Through the sequence of mantra, signs, and the transformation into the body, with radiation and reabsorption, the wisdom nectar is summoned. The vajra descends and fills the excellent vessel. With moon-like light and five-colored rays, the maṇḍala and its assembly are pleased.
OṂ! You who act as the lords of all worlds, the great terrifying ones, the powerful and haughty, the supreme sons of the Sugatas who act as servants, the compassionate ones endowed with bodhicitta, Maheśvara together with his consort, likewise Viṣṇu and Brahmā, Śakra together with the consorts of the desire realm, the great gods with their retinues and hosts, the eight guardians of the directions with their retinues, the eight great nāgas with their retinues, the fierce ḍākinīs, the three who hold, the hosts of mamos of the charnel grounds, and furthermore the eight classes of gods and spirits, and the six ḍākinīs with their retinues: having purified your body, speech, mind, and so forth, you who assume the forms of your respective deities, you who possess the samaya and have gathered in this place, accept this offering torma along with the stream [of offerings]. Protect the samaya, O possessors of samaya! O hosts of ḍākinīs of activity and so forth, the great ḍākinīs with your retinues, act as companions for the yogic accomplishment!
By acting as the vajra servant of the deeds, may the activities of pacifying, enriching, magnetizing, and subjugating be accomplished. May the Secret Mantra of the Mahāyāna be protected, may illnesses, malevolent spirits, and the like be pacified, may longevity and auspiciousness be increased, and may the fruits of well-being and excellence be realized. OṂ ĀḤ HŪṂ PADMA VAMUKHI HŪṂ HRĪḤ. Through the two mudrās of Hayagrīva, may all activities become a mass of siddhis. Having brought the siddhis under control, one should establish them in their own place. OṂ HRĪḤ VAJRA ḌĀKINĪ MAṂ BALIṂTA PRATĪCCHA HŪṂ KHĀHI. OṂ HA HRĪḤ HA KHĀHI. Having beheld us with great compassion, you who manifest the various tantras, you who possess the continuum of the dancer’s wheel, you are the fierce one who brings about peace. Homage to you who manifest through various dances! Homage to you who sport with the vajra and other weapons! Homage to you who protect the supreme deity of all deities without exception! Homage to you who possess the ten powers of heroic skill! OṂ ATI BHUHO. A LA LA LA LA HO. OṂ: In solitary trees and charnel grounds, in mountain clefts and river islands, in houses, villages, and their outskirts, in empty realms and inhabited lands, in the bodies of sentient beings and the physical environment, and especially in the dwellings of water—there dwell the fierce Black One and the Great Fierce Lady, the Mamos and their equals. The Black One with bared fangs is terrifying; she is beyond joy and the female leader of the perverted. The Great Outcaste, the Lam-pa-kyi, the Sovereign of the Thirty-Three, the Left-handed One, the Lamp-bearer, and the Terrifier. To the assembly of yoginīs who dwell in the villages, I pay homage.
She who assumes a terrifying form, the Great Terrifier, with fangs and a hideous appearance, she who is fear itself; she who wears a hanging garland of skulls, the one of great power with a khaṭvāṅga in her hand; she who holds a battle-axe and a sword, a vajra weapon, and a bow in her hands; that very Great Ḍākinī, the Great One, who accomplishes all activities. She is the great sovereign of the yoga maṇḍala, the chief of the Vajra Lords. From the great body of the Tathāgata, she is the one who brings forth the faultless yoga. All you who have gathered from your respective abodes, act according to your own samaya!
Oṃ kakkhaḍana vabbandhana khakhkhādana sarvaduṣṭānāṃ hana hana ghā ghā ghātaya amukasya śāntiṃ kuru hūṃ hūṃ phaṭ phaṭ jvala svāhā. Oṃ āḥ hūṃ muḥ vajra gaccha.
In the beginning, middle, and end of the great maṇḍala, one should commence the fire offerings (homa) for pacifying, increasing, magnetizing, and the wrathful activities, as well as the all-accomplishing activity. Through secret mantra, accomplishment is achieved; through the fire offering activity, the fruit is bestowed. For all practices to be meaningful, the recitation of mantra and the fire offering are auspicious. The number of recitations is tenfold, and the number of fire offering mantras is one-tenth of that.
In the eastern direction of the great maṇḍala, one should commence the all-accomplishing and increasing activities. In the north, pacifying; in the south, the wrathful; in the west, magnetizing and summoning activities. Within the hearth, one should dig a pit one cubit in width and half a cubit in depth. One should construct three tiers of rims, each situated four finger-widths apart in succession. For pacifying, it is circular; for increasing, square; for magnetizing, a crescent; and for wrathful, a triangle.
White, yellow, red, and black, in that order. All activities possess all shapes and colors. Adorned with wheels, jewels, lotuses, and vajras, and decorated with garlands. For the pacifying rite, build a circular hut smeared with white sandalwood, dandaka, and other milky trees, along with the three sweets and scented water. For the enriching rite, use gold, bilva, madana, and fruits with flowers; use bezoar, nutmeg, and yellow wood; the shape is an eight-sided jewel. For the magnetizing rite, use grapes, apricots, dhikari, forest creepers, perfumes, and so forth; the color is red, such as saffron; the shape is a three-pointed crescent. For the wrathful rite, use rhinoceros hide, axes, margati, and dark acacia trees with fruit; together with broken and cracked materials, it is shown according to the wrathful shape. From the tip, four, eight, or sixteen finger-widths [of sticks] should be smeared with red and adorned with flowers and scents. Around the exterior of the hearth, the surroundings should be encircled with kusha grass, ornaments, weapons, mirrors, yak-tail whisks, and curtains, using ropes of five colors. Flowers, incense, lamps, and perfumes; medicinal butter, grains, nectar, and wine; flowers arranged in sequence; sesame seeds, white mustard, and the three sweets; milk, rice wine, yogurt, butter, and cooked rice; wheat, rice, masha, barley, and peas; bilva, kusha, walnuts, dūrvā grass, nutmeg, the three fruits, udumbara, forest creepers, and other woods; jewel garlands, banners, and so forth; the five nectars and the hook—these should be placed before the practitioner. To the right, the vajra and bell, and...
Place the sacrificial wood, sesame seeds, and the bellows. To the left, place flowers and scented water, along with bundles of dūrvā grass and kuśa grass. Arrange the water for the guest-offering (argha) possessing the eight qualities at the head of all the offering substances.
Having cleared away obstructors through the application of the four HŪṂs, purify and cleanse the substances and arrange them in their proper places. Through the yoga of Vajrasattva, clearly manifest the maṇḍala of the family. Don the five types of attire and be adorned with the five mudrās and other ornaments. Place the nectar pill in the mouth and mark all the sense faculties with the tilaka.
In the manner of the mudrā of meditative union, through the form of the square maṇḍala and so forth, establish the applications of mindfulness such as loving-kindness. By distinguishing the specific features of the four times, remain properly seated upon their respective seats. Direct the gaze toward the four directions and focus on the activities. Adorned with kuśa grass and the shape of the bone-mark, use the ring finger of the left hand as the purifier.
Having generated the power of body, speech, and mind, and having purified oneself and all wandering beings, focus upon the Noble Ones and sentient beings, and extensively engage in the great deeds. Abiding in the application of the foundational support, and having completed the activities of the three focal points, one should consecrate everything with one's own mantra and mudrā.
In front, generate the Fire God (Agni) who arises from the syllable RAṂ as described in the Śrīparamādya, corresponding to the activity: white, yellow, red, and black, respectively, for the activities of pacifying, enriching, magnetizing, and subjugating. He has three eyes, four faces, and matted hair; he is pot-bellied and has four arms. He holds the gesture of fearlessness, a rosary, a water-pot, a staff, and a string of beads. Marked with the three-fold lines, he is embraced by his consort.
Abiding upon a lotus seat, adorned with a crown through empowerment and blessing, and marked by a blazing mountain of fire. Through the application of jaḥ hūṃ baṃ hoḥ, and with mantras, light rays, and mudrās, one should summon the deity itself into its place, identical in appearance to the previous form. From the gesture of granting fearlessness with the right hand, the thumb and ring finger are held at the base and moved. Oṃ ehyehi mahābhūta deva ṛṣi dvijasa-tva matikṛta anumahāsano-dottavabha oṃ vabhaka agnaye svāhā. Oṃ mahākrodhīśvarī sarvadravyaṃ śodhaya svāhā. Having expelled the obstructors with the mantra of Ucchuṣma, one should seal [the site] with the four non-dual mudrās. Having taken fire from a monastic king, a prostitute, a person of low caste, or a butcher’s lineage—or from a mirror, a magnifying glass, a fire-drill, or the friction of stone and iron—one should circle it three times from the right and fan it with a bellows using mantra and mudrā. Oṃ aṭakki hūṃ jaḥ hūṃ baṃ hoḥ samayas tvaṃ oṃ ajñāna jvala raṃ. With the right hand, one should sprinkle the directions with a bundle of kuśa grass. With both hands in the mudrā of the offering water, one should take the conch vessel and present it. The pouring ladle (darvi) is thirty-four finger-widths in width, with a depth of two finger-widths carved out; its tip is four finger-widths long for the continuous flow, with a lotus-petal hole the size of the little finger, encircled by the mark of one’s own rosary. The dipping ladle (sruva) is one cubit long with a vajra and jewel, carved half a finger-width deep, and adorned with lotus petals and vajra marks. At the beginning, middle, and end, there are various other substances in between.
OṂ VAJRA ANALA MAHĀBHŪTA JVALA SARVA BHISMIṂ KURU SARVA DUṢṬA HŪṂ PHAṬ. For the purpose of igniting the fire, offer three or seven ladlefuls of the oblation. Having examined the signs of obstructing spirits, perform the activities of averting, suppressing, and subduing them. OṂ NAMAH SAMANTA AGNAYE SVĀHĀ. This is the mantra for offering the ladlefuls. OṂ SARVA PĀPAṂ DAHANĀYA SVĀHĀ. For sesame seeds. OṂ AGNAYE VAJRAJÑĀNA SVĀHĀ. For the sacrificial wood. OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SVĀHĀ. For sesame seeds mixed with butter. OṂ SARVA SAṂPADE SVĀHĀ. For curd. OṂ SARVA SIMATE SVĀHĀ. For kuśa grass. OṂ VAJRA ĀYUṢE SVĀHĀ. For dūrvā sprouts smeared with butter. OṂ MAHĀVEGAYE SVĀHĀ. For barley. OṂ VAJRA GHAṢMARĪYE SVĀHĀ. For wheat. OṂ VAJRA VIJAYĀYA SVĀHĀ. For unhusked rice. OṂ MAHĀBALĀYA SVĀHĀ. For masha beans. OṂ VAJRA PUṢṬAYE SVĀHĀ. For unhusked rice. OṂ PUṢYEYE SVĀHĀ. For unhusked rice mixed with butter. OṂ MAHĀŚOPHAYE SVĀHĀ. For bilva and walnut. Whatever other various substances there may be, offer them by joining the secret mantra of the principal deity of the family, or with the seven or five syllables, or by appending the name of the substance itself. OṂ PRABARASATKĀRA PRATĪCCHA HO SVĀHĀ. With this, offer the ladlefuls once more. Then, having performed the ritual cleansing and so forth, please the deity with the five offerings and praise with the melody of truth. Exhort the deity to perform its specific activity. Moving the two hands joined in prayer, purify the substances three times.
OṂ VAJRA KĪLI KĪLI VIMALA RITI VAJRA ṬAKKINI HRĪDAYA HŪṂ PHAṬ. Upon the fire, the celestial mansion, and the seats, arrange the reflected-image maṇḍala in sequence. Offer the request to remain, the foot-washing water, and so forth, and perform the extensive rituals of offering and praise. According to the ritual procedures, generate the fire abode, the house, and the seats, and arrange the samaya maṇḍala in sequence. Invite the assembly of wisdom deities and please them with the mudrās of offering; apply these to their respective activities. To the end of the union mantra, append the maṇḍala of one’s own family. Offer the firewood to the light, sesame and curd to the hands, kuśa and dūrvā grass to the uṣṇīṣa, and ghee, barley, millet, and māṣa beans to the mouth. The substances to be melted are likewise offered. Offer incense to the nose, flowers to the eyes, supreme perfumes to the fire’s radiance, and the drinking water and sprinkling water to the hands. Offer nectar to the tongue, supreme garments to the body, jewel garlands to the head and ears, and musical instruments before them. Then, having purified the effigy of the master and others’ misdeeds, perform all protective and auspicious rites and make prayers for whatever desired aims are present. Once again, offer and praise, present the ladle and spoon, and please them. Having invited the reflected-image deities from their abodes, re-establish them in their own places. Dissolve the wisdom maṇḍala and distinguish it from the samaya deities. Request them to depart with offerings, praise, and mudrās, and dissolve them according to the generation stage. Finally, make offerings to the fire god.
Request the deities to depart and dissolve them into their own abodes. With all manner of diverse ornaments, the ground of the site is beautifully adorned. The master, having bathed and donned ornaments, holds a vajra and bell in union. Having gathered the objects suitable for the consecration and the various materials for offering, one should expel obstructing spirits with the symbolic substances blessed as the Vajra Wrathful One. Having completed the accumulation of merit, the protection wheel, the meditative absorption of the foundational support, and the visualization of the wisdom deity, one should purify the supports for the consecration. Having sprinkled with the cleansing mantra, one should burn white mustard seeds with the mantra three times inside a clay bowl over a fire. Once again, one should perform the auspicious rite with water. Oṃ sarva pāpaṃ dahana vajraye svāhā. Having properly prepared the five products of the cow, one mixes the five cleansing substances with nectar. Anointing the body with a brush of dūrvā grass, one uses a mirror to remove moisture. Hūṃ oṃ hrīḥ hrīḥ traṃ hoḥ. Oṃ, by the stream of pure kuśa water, may the signs of impurity be purified. Oṃ sarva tathāgata kāya vāka citta śodhane vajra svāhā. Having anointed with fragrant mixed butter, one wipes the actual object or its reflection in a mirror with a cleansing paste of āmalaka and the substances of the five barks. Having pleased the maṇḍala of the Buddhas in front with a multitude of offerings, in order to request them to remain in the preparatory state and turn their attention, one should hold an incense burner and make this supplication: "Just as all the perfect Buddhas, having come from the Tuṣita heaven..."
Just as [the Buddha] entered the womb of Mahāmāyā,
So too, I pray, may you remain here.
Supreme Protector, having remained in this place,
Please accept these offerings of flowers and the like;
May you uphold the meaning of this [rite]
And cause the supreme bodhicitta to increase.
Bhagavān, Great [Name],
King of Vidyās, I prostrate and praise you.
O Protector, through your compassionate love,
I request that you perform the consecration tomorrow morning.
Out of love for the disciples
And also for the sake of making offerings to you,
Bhagavān, I, who am full of devotion,
Am worthy of your grace and the performance of the ritual.
O Buddhas who liberate beings from cyclic existence,
Please turn your attention toward me.
Bodhisattvas, Arhats,
Whatever deities of Secret Mantra,
The hosts of world-protecting deities,
And the spirits who uphold the teachings of the Perfect Buddha,
You who dwell in the state of manifest joy,
The assembly endowed with vajra vision:
I, [Name], the vajra-holder,
For the sake of benefiting wandering beings,
Intend to perform the consecration
Of the King of Vidyās, [Name],
With whatever ritual requisites are available.
Having turned your compassionate attention
Toward myself and the disciples,
I pray that you grant your blessings
For the activities of the consecration.
Regarding cast images and the like,
Through the meditative absorption of the preparatory basis,
One should visualize them in the form of the deity of one's own awareness,
And stabilize them with the four mudrās.
From the deity of the volume itself,
The speech and so forth arise in the form of syllables.
As for the stūpas and so forth, together with their bases,
They are any of the deities of one's devotion.
Through the application of jaḥ hūṃ baṃ hoḥ, I pray that the deities remain steadfastly present. Having pleased them with offerings and praises, recite the mantras many times and offer garments. Then, in the morning, exhort them with the previous application and words. Having requested them to arise and removed the garments and so forth, perform the meditation, recitation, offerings, and so on, as before.
"Just as all the Tathāgatas were bathed immediately upon their birth, so too do I bathe your body with the pure water of the gods." Oṃ sarva tathāgata samaya śrīye hūṃ. Wipe them with a moist, stainless cloth and anoint them with fragrant substances. Fill a silver vessel with white butter and honey, and apply it to the eyes using the tip of a golden probe. Oṃ cakṣu samanta cakṣu viśodhani svāhā. In a magnificent fire-chamber, offer the extensive homa sacrifice. Oṃ ruru sphuru jvala tiṣṭha siddha locana sarva artha sādhane svāhā.
"Oṃ, the fire-god’s flower is intensely red, anointed with divine fragrance. Please accept this excellent flower and remain in this very place." Oṃ, this lamp with excellent blazing light destroys the darkness of the lower realms. This sublime opener of the divine eyes—consider me and please arise. Oṃ, please accept this supreme incense of blended sandalwood and saffron. Grant your blessings and accept this supreme satisfaction for the doors of the senses. Oṃ, possessing the various fragrances of the gods, adorned with various camphor, perfectly arisen from the various hūṃs.
Please accept these supreme fragrances. Oṃ, possessing color, fragrance, and taste, various kinds of food, all excellent delicacies—please accept them for the sake of wandering beings. Oṃ vajra puṣpe āḥ hūṃ. Oṃ vajra dhūpaṃ āḥ hūṃ. Oṃ vajra āloke āḥ hūṃ. Oṃ vajra gandhe āḥ hūṃ. Oṃ vajra naivedye āḥ hūṃ. Oṃ, produced from causes such as the wish-fulfilling tree, divine garments of noble value, resembling the color of refined gold—offer various precious ornaments and the like. Oṃ vajra samaye svāhā. Then, one should offer a variety of musical instruments for the offerings, offering with joyful songs and melodies. Reciting auspicious verses, one should perform circumambulations. Through the ritual of the five empowerments, generate the blessings and make them stable. Through fire offerings, torma offerings, and so forth, accomplish the activities and clear away obstacles. Those who wish to generate blessings through mantras should bathe and adorn themselves with ornaments. Having arranged the collection of offerings and tormas, one should generate the stages of meditative concentration. Having completed the empowerments and blessings, summon, enter, offer, and stabilize. Recite one's own secret mantra one hundred and eight times, along with auspicious songs: "Possessing excellence, like a mountain of gold, protector of the three worlds, who has abandoned the three stains, the Buddha with eyes like the petals of a blooming lotus—this is the first auspiciousness that brings peace to all beings. Through that, the supreme and unshakable teaching was revealed..."
Renowned throughout the three worlds and honored by gods and humans, the sublime Dharma brings peace to all living beings. This is the second auspiciousness of virtue in the world. The sublime Saṅgha, possessing the Dharma and rich in the auspiciousness of learning, is the object of veneration for humans, gods, and asuras. The supreme of assemblies, the foundation of shame and glory—may this be the third auspiciousness of virtue in the world. May the auspiciousness that arises from the Sage, who possesses supreme enlightenment for the benefit of all sentient beings and who is endowed with the power to accomplish all purposes without exception, and who delights in the activities of the assembly, bring peace to all living beings. For the benefit of the world, the Tathāgata descended from the heart of the celestial palace in Tuṣita to this place. May the auspiciousness that arises from his arrival, surrounded by Indra and the gods, bring peace to all living beings. In the sublime city known as Kapilavastu, he was praised by the great and renowned gods. May the auspiciousness of the mass of merit from his inconceivable virtuous deeds bring peace to all living beings. Joyfully departing from the supreme city at midnight, he proceeded to the forest of asceticism, surrounded by the hosts of gods such as Brahmā. May the auspiciousness that arises from this bring peace to all living beings. Possessing a body like blazing, radiant gold, he sat upon a seat of blue beryl grass. May the auspiciousness of his supreme, unmoving posture in the cross-legged position [bring peace to all living beings].
By this auspiciousness, may there be peace for all living beings! At the riverbank, completely surrounded by a garland of cañcā trees, the most marvelous one who dispels cyclic existence was prostrated to by the king of nāgas. By this auspiciousness, may there be peace for all living beings! Having gone to the foot of the king of trees, through the power of loving-kindness, he subdued the many factions of Māra; whatever various auspicious signs appeared upon the earth and in the sky for the Blessed One—by this auspiciousness, may there be peace for all living beings! In order to destroy all suffering, he sat upon the Vajra Seat; at the break of dawn, having completely subdued the four Māras, whatever auspiciousness belongs to the Teacher, the Sugata—by this auspiciousness, may there be peace for all living beings! Having stayed in the city of Vārāṇasī, the Supreme Sage turned the supreme Wheel of Dharma; whatever auspiciousness occurred in the celestial realms and here on earth—by that auspiciousness, may there be peace for all living beings! To crush the pride of all non-Buddhist extremists and to generate happiness for wandering beings, the Victorious One displayed the sublime miracles; whatever auspiciousness belongs to that—by this auspiciousness, may there be peace for all living beings! For the benefit of wandering beings, he descended from the higher realms to this world; surrounded by hosts of gods such as Brahmā holding fly-whisks and parasols, whatever auspiciousness occurred—by this auspiciousness, may there be peace for all living beings! The Tathāgata, who has gone to the supreme peace...
That auspiciousness which is manifested by the abundant scattering of mandārava flowers and is praised by the supreme gods—by that auspiciousness, may there be peace for all living beings. That auspiciousness of the Tathāgata, who possesses the ten powers and is prostrated to by the lords of gods, nāgas, and humans, and worshipped by the lords of garuḍas, yakṣas, and gandharvas—by that auspiciousness, may there be peace for all living beings.
For the sake of the disciples of the perfected lineage, having been protected and having performed the evening ablutions, anointed with fragrance, wearing garlands and ornaments, and seated upon a pleasant, fragrant cushion, the sequence of the ritual for one’s own entry is as follows:
The wheel that arises from great passion, its reality like a reflected image, complete with all stable branches—by knowing this, the disciples may be introduced; thus, one should clearly perceive the Principal Deity and the rest.
Oṃ! Because you are endowed with the characteristics born of space, the expanse without beginning or end, the nature of the Great Vajrasattva, may you establish me as the Protector of the Supreme Family.
Supreme among all great siddhis, Great Lord, supreme deity, King of all Vajra-holders, may you establish me in the supreme, unchanging state.
You who are faultless and eternal, who are passionately attached to all passion, the purity of great passion—O Bhagavān, please accomplish that very reality.
Supreme among all purities of passion, the Tathāgata liberated from the very beginning, Samantabhadra, the self of all—please establish me in supreme enlightenment.
King of all great siddhis...
Great Lord, supreme mudrā,
To the Great Accomplished Vajra, I offer praise.
O Vajra-holder, make me your own!
You pervade 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 supreme samaya, free from attachment,
Accompanied by the songs and dances of the offering assembly,
I shall offer praise to please the maṇḍala.
Through the great blessing of truth,
May the maṇḍala of the Protector’s emanations,
The supreme maṇḍala of wisdom and method,
Fulfill all desires.
All things are like reflections:
Clear, pure, and without turbidity.
Utterly free from subject and object, inexpressible,
Arisen from causes and conditions,
Arisen from the suchness of the nature of phenomena.
By that truth, may the maṇḍala
Abide as a clear, stainless reflection,
To be seen by all sentient beings.
Through the outer, inner, and great secret empowerments,
Arising in the continuum according to the sequence of the great secret tantras,
May the former gurus and the assembly of the maṇḍala
Be pleased with offerings and ritual fees.
With the supreme feast offering and fire ritual,
One should make offerings while focusing within the many activities.
Abiding as the master of all,
When causing the disciples to enter the wheel,
Having prepared the mandala platform at the entrance,
One should purify the disciples at the door with the vase.
With various applications of offerings,
And by means of the four goddesses,
Having made offerings of flowers and so forth,
All the disciples should be received.
Then, with beautiful faces,
Reciting "Ā KHAṂ VĪRA HŪṂ,"
With fine cloths appropriate to each respective family,
They should be properly wrapped and positioned.
Those who desire accomplishments, according to their wishes, should stir everything within the heart. Holding a garland of all precious flowers and generating a stable, one-pointed mind, the disciple who desires the maṇḍala should first clearly recite the supreme, infinite secret: "Son, in what do you take delight?" The one entering should reply, "I delight in good fortune." The guru then speaks again to the son: "What will you do with that?"
"From the supreme Buddhas and their Sons, and from the samaya, I offer this fee; look upon me with compassion! I take refuge in the Protector, the Master, the supreme nature of the three bodies of the Buddhas. I prostrate to the assembly of the maṇḍala and the hosts of fortunate goddesses. O Protector, please lead me into the supreme city of great liberation. I shall lead the disciple into this great city of the essence, the delightful great maṇḍala where all the Victors reside."
Then, at the boundary inside the curtain, the Karma-vajra should lead them in. Having understood this perfect secret, they should be led in according to their desire. If they do not know the perfect secret, they should be led in by the right hand. Oṃ sarva-yoga-citta-utpādayāmi hūṃ. "Whatever sinful actions I have committed in saṃsāra since beginningless time, I confess them now and vow never to commit them again. I rejoice in all the roots of virtue of the Victors and their Sons, and whatever good deeds other beings have performed; I dedicate them all toward great enlightenment."
To the Buddha, the perfected assembly, and the Saṅgha, I go for refuge throughout the three times. In order to sever the afflictions and suffering and to increase the vast collection of virtue, I shall generate the non-dual meaning of bodhicitta and strive for the benefit of beings this very day. Having become a buddha, I shall deliver all beings from the states of cyclic existence.
Placing the vajra together with a flower garland upon the disciple’s heart, he should command: "Today, all the Sugatas have bestowed their blessings upon you. Therefore, you must never speak of this great secret of the Tathāgatas to those who have not entered the maṇḍala or to those who lack faith."
OṂ SURATA SAMAYA STVAṂ HO SIDDHI VAJRA YATHĀ SUKHAṂ.
OṂ, Vajrasattva has today truly entered your heart. If you speak of this method, he will immediately tear it apart and depart. OṂ SAMAYA UDA.
This is your hell-water. If you transgress the samaya, it will burn you; if you guard the samaya, the siddhis will be accomplished by this vajra nectar-water. OṂ ĀḤ HŪṂ SARVA PAÑCA AMṚTA HŪṂ VAJRA ĀSUKATA HRĪṬHA.
From this day forward, I am your Vajrasattva. Perform whatever tasks I command. Do not show me contempt. If you show me even the slightest contempt, you will die an untimely death and fall into hell.
The wisdom mind of all the Victors, which performs the emanations of body and speech—by whatever mudrā rituals, please descend upon me this very day. [At the soles of the feet, the heart, the throat, and the crown of the head...]
The elements arising from the seed-syllables,
Are marked with their respective seed-syllables,
And protected by the mantra of the King of Horses.
Holding the vajra and ringing the bell,
Recite "Āveśaya stambha,"
"Ra-vhi-ja-la" twice, and "Hūṃ."
Recite the "A-ha-jhīṃ" mantra one hundred and eight times.
The physical signs will begin to move,
And I shall utter the words along with the mantra.
Through the mind, clairvoyance becomes clear;
Apply the three mantras to the rite of stabilization.
Having accomplished my own wisdom
Together with the yoga and the secret,
I shall perform the dance in the proper manner
And bestow bliss upon the disciples.
From this day forward, the sublime disciple,
Having been sustained by the wisdom of the mudrā,
Will achieve the nature of all Buddhas
As the supreme gift of Vairocana.
Then, having fully accomplished it myself,
Abiding as the master of all,
I shall speak the Dharma of truth
Regarding the manner of entry.
Into this secret maṇḍala of the supreme Protector,
I shall initiate this supreme disciple.
May the specific deity of their family,
And whatever merit they possess, be realized accordingly.
Likewise, regarding the signs of accomplishment,
By clearly showing the essential points,
Through the distinctions of color and shape,
The signs that appear will bring success in accordance with the activity.
To know what kind of accomplishment they wish to attain,
Have the disciple cast the flower.
Whichever goddess it falls upon,
That deity will be accomplished by them.
Oṃ pratīccha vajra hoḥ.
Whether on the upper body, the lower body, the limbs,
Or in such places as the gates of the signs,
These are the specific stages of accomplishment.
Three times, one should lead [the disciple] beyond the enclosure. Then, with a flower from the garland, one binds and adorns the disciple’s head, saying:
"O powerful Great King of Sattvas, may you be endowed with this garland. OṂ RATNAMĀLE ABHIṢIÑCATRAṂ."
With a golden probe and the mantra OṂ and so forth, one should clear away the impurities of the eyes.
"OṂ, Vajrasattva now strives to open your eyes; having cleared away all the veils of the eyes, the Vajra eye is unsurpassed. OṂ VAJRA CAKṢU JÑĀNA PRAVEŚA PHAṬ."
Having properly removed the face veil, one should look at the maṇḍala of the essence. "Look well, O Great Sattva! In this maṇḍala of great liberation, whichever flower falls upon, that is your own family deity."
Starting from the high position of Hayagrīva and continuing down to the principal deity, the names are revealed. Then, flavors, food, dwellings, songs, cymbals, and so forth—these should be offered to the Protectors.
The great Vajra Gurus are pleased by the substances of union; one should worship oneself and others with all that is desired. "Son, generate faith and profound respect; look well upon the excellent maṇḍala. You hold the supreme family of the Ḍākinī Illusion, the union of all Buddhas. All the excellences of beings and all siddhis will be manifested. Uphold the samaya and the passion; uphold the essence of the secret mantra."
The wise patron and priest, holding offerings, should respectfully supplicate the Guru: "The secret path of all the Victors..."
O glorious protector of beings, supreme wheel of the ḍākinīs, source from which all qualities arise, the time has now come for the bestowal of empowerment; you are the worthy one for this occasion. Great Hero, please grant me the irreversible empowerments in their proper sequence. Having accomplished the activities of great awareness and understood the assembly of siddhis, for the sake of all sentient beings, I shall take up the role of the Vajra Master.
At the entrance of the mandala, in the central area measuring two cubits, one should draw the disciple’s platform together with the door and the marks of an eight-petaled lotus. Upon a lion throne and a multicolored lotus seat, the disciple should be placed with a mind of non-dual devotion. Adorned with banners, parasols, flower garlands, and various garments, one should perform the auspicious rites with scented water, white mustard seeds, burnt offerings, and kuśa grass water. One should protect the disciple with the nectar mantra and purify them with the three essential syllables. Through the application of the pure nature of phenomena, one should meditate on them as the deity of their respective family.
With offerings, melodic songs, cymbals, and musical instruments, one should recite extensive verses of auspiciousness. Having performed the ritual bathing with the Victory Vase and others, one should confer the empowerment with the outer vase. Visualizing the Victors holding vases as full as sesame pods and pouring their contents upon this very person, may all habitual tendencies be purified without exception. Since the wisdom beings arise from the place of the wisdom-being, one should summon the wisdom maṇḍala. Through the power of non-dual union, the moon seat serves as the symbolic sign. First, the four goddesses of the same family—
From the four directions, the empowerment is conferred:
Oṃ! The water of the gods is utterly pure,
Arising from the locus of the three vajra secrets.
Endowed with the assembly of goddesses of knowledge,
It has become a single nature.
Oṃ vajra abhiṣiñca mi.
The stream of the pure bodhicitta itself
Is the clarity of one’s own wisdom.
By nature the mirror-like wisdom,
This is the water empowerment of the essence of Akṣobhya.
Regarding the nature of all the elements,
As well as the life-force and the channels,
The wise should examine the various ways
Of the Buddha Ratna empowerment.
Upon the crown and the forehead,
And the two temples and the forehead,
Is the unchanging, supreme crown
Of all the Buddha Ratnas.
Regarding the nature of all the elements,
As well as the life-force and the channels,
The skull-crown adorned with jewels,
And the crest-jewels of the Buddhas,
Are to be applied to all the gurus
Who are the various teachers of all.
Made from a single wondrous jewel,
And likewise adorned with various ornaments,
By the empowerment of the Buddha Padma,
All disciples are empowered.
The Buddha Vajra and half of Ratna,
For the Vajra family, it is the Vajra.
The body of the Buddha Avalokiteśvara,
Is the jewel of the Jewel-Holder.
The Buddha Ratna, Padma,
And likewise the Vajra Jewel—
All these supreme ones are for Hayagrīva;
This is the summary of one’s own empowerment.
Whether cast, fashioned,
Hammered, or even painted,
One should thoroughly examine
The various excellent symbolic mudrās.
Just as the Buddha bestowed the jewel empowerment, so shall the empowerment be bestowed. Oṃ, this great crown arising from jewels, praised by all the Buddhas; adorned with the topknot and crown, I shall grant the silk ribbon empowerment. Oṃ vajravaraṭaka vajrārali hoḥ abhiṣiñca traṃ. The crown is the essence of the sun, the nature of the wisdom of equality. Blessing the five-pronged vajra, touch it to the disciple’s heart: This is the meaning of the great vajra secret of all the Buddhas. Today I empower you; hold it for the sake of supreme accomplishment. Oṃ vajrasattva stvaṃ abhiṣiñcami. Again, place it in the disciple’s right hand; having offered it three times, they should hold it to their heart. The being without beginning or end is Vajrasattva, the great joy, Samantabhadra, the self of all, the lord of the vajra pride, the master of the self. The vajra empowerment is the essence of the Lord of Dance, the nature of the wisdom of discernment. Place the bell before them and bless it; ring it and place it in the disciple’s left hand. This is explained as following the melody of the wisdom of the assembly of yoginīs. You must always hold it; the Victors intend it for supreme enlightenment. Oṃ adhivati stvaṃ abhiṣiñcami. Existence is pure by its very nature; by its very nature, it is freed from existence. The beings of naturally pure nature will act as the supreme state of existence. The bell empowerment is the essence of Hayagrīva, the nature of the wisdom of accomplishment.
With the hands crossed holding the vajra and bell, place them upon the head of the disciple. Because all phenomena are utterly pure, they are the very nature of the Buddha’s wisdom. Whatever is the domain of the senses is the maṇḍala of the illusion of Cakrasaṃvara. Oṃ śrī [Name] abhiṣiñca māṃ | vajranāma abhiṣekata ya ho |
The empowerment of the name, the essence of Vairocana, is the nature of the wisdom of the dharmadhātu. Even by the words of the ḍākinīs who unite with all the Buddhas, one shall not be overwhelmed, nor shall one be deluded; no harm shall come to that person.
Then, having administered the oath, the Buddhas in harmony have issued this supreme and eternal command: the samaya vows shall be bestowed. "If you cause the vows of the union of all Buddhas to degenerate, then all the Buddhas, the Bodhisattvas, the Vajradharas, the gods, humans, and likewise the yogis and practitioners—having become indifferent to you, they will drink the great blood from your heart. For the sake of the welfare of the entire realm of sentient beings without exception, and in order to utterly purify existence, you must achieve permanence through the yoga of the unceasing nature of phenomena. Abandoning your own [ordinary] identity, do not torment yourself with asceticism. Enjoy bliss as you please; this is the Buddha of the future. In all the enjoyments of yoga, be joyful without any fear. You have no sin, so do not be afraid. The samaya is difficult to transgress. O Protector, by your very nature of compassion..."
The empowerment of the maṇḍala master and so forth, the activities for the benefit of oneself and others—grant me the empowerment that accomplishes these. Hold the vajra, the bell, and the great mudrā; grasp them and maintain them perfectly. Today, as a great Vajra Master, you must care for the assembly of disciples. This is the vajra that resides in the hands of all the Buddhas and Vajrasattvas; you too must always hold it, firm in the conduct of Vajrapāṇi. OṂ SARVA-TATHĀGATA-VAJRA-SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI HI HI HI HI HO. This is explained as the melody of the insight of all the Buddhas; you too must always wear it, for the Victors have generated it for supreme enlightenment. OṂ MAHĀVAJRA HŪṂ. OṂ VAJRA-GHAṆṬĀ Ā. Because it stabilizes the mental body, it is called the samaya-mudrā. That which stabilizes the entire body is renowned as the mudrā. OṂ MAHĀ-KĀYA-VĀK-CITTA MAHĀ-SAMAYA HŪṂ. With the assembly of offerings, the dance, and the praises, this is the supreme empowerment of the joyful conduct. The yogin, with the pride of a bodhisattva, should cast the flower garland with confidence. From this day forward, may the perfect Buddhas and their heirs sport everywhere. Through the excellent application of Vajrasattva and the others, perform the offering of self-praise and great bliss. OṂ VAJRA-LĀSYĀ HŪṂ. Casting the garland with a graceful gesture, one should make offerings to all the Buddhas. Never to be separated from the Bhagavān, this garland is his ornament. MĀLYE HŪṂ. For all embodied beings, the sublime Dharma...
By uttering the words of this melodious song,
The supreme siddhi of the Sugatas
Will be swiftly experienced as bliss.
GĪTĪ VAJRA GĪTĪ HŪṂ.
With dance and palms joined together,
Gather all the Buddhas.
Perform the dance of the Lord of Dance
In the manner of the activity of the gathered Buddhas.
NṚTYE VAJRA NṚTYE HŪṂ.
O you who offer incense to the Perfect Buddhas,
Well-satisfied by excellent ascetic conduct,
Make the embodied ones, who resemble the Sugatas,
Satisfied by means of wisdom.
DHŪPE VAJRA DHŪPE HŪṂ.
Scatter flowers upon the Buddhas;
Through the gateway of the collection of the branches of enlightenment,
May the body of a Sugata be attained,
Complete with all the major and minor marks.
PUṢPE VAJRA PUṢPE HŪṂ.
By the clear lamp that opens the eye of Dharma,
Like Vajradharma himself,
Make the light of wisdom shine clearly
Upon sentient beings bewildered by the darkness of ignorance.
ĀLOKE VAJRA ĀLOKE HŪṂ.
Applying perfumes to the Victors,
Through the aggregate of ethical discipline, wisdom,
And the vision of the wisdom of liberation,
Anoint the bodies of sentient beings with enlightenment.
GANDHE VAJRA GANDHE HŪṂ.
May the collection of activities for the siddhis of self and others,
The common and middling accumulations,
The activities of pacifying, increasing, magnetizing, and summoning,
All activities of hatred, harm, and certainty,
And the rituals of dividing, bewildering, and expelling,
Be accomplished without obstruction.
The sword, eye medicine, and the underworld,
The unimpeded, the non-sinking, and the climbing of ladders,
The alchemy of gold, the medicinal pill, and the seizing of the sun and moon,
The collection of activities such as bringing down rain,
The accomplishment of consciousness and the accomplishment of wisdom.
The siddhi of knowing the mudrās, and the very purpose of accomplishing and liberating all—may you be perfectly liberated. Entering the abode of all the Victors, with the supreme qualities of body, speech, and mind flourishing, grant the siddhi of the ḍākinī-illusion, which joins others to enlightened activity. Just as the King of the Eye-Physicians removed the cataracts of the world, so too have the Victors removed the dimness of your ignorance, my son. OṂ VAJRA NETRA AVAHARA PAṬALAṂ HRĪḤ.
All phenomena are like reflections: pure, clear, and stainless; ungraspable and inexpressible; arising entirely from causes and karma; without intrinsic nature and without self. Having understood phenomena to be thus, act perfectly for the benefit of sentient beings. Nevertheless, you are born into the family of the Buddhas. All things have the characteristic of space, and space itself has no characteristic. Through union with space, the supreme equality of all is revealed. Like a mirror, Vajrasattva is pure, clear, and untroubled. He has entered your heart, my son; Vajrasattva himself is the lord. With the syllables of the family as his marks, he shoots the arrow and presses the wheel. With his right hand he sounds the conch, and in his left he holds his own scripture. OṂ: Through the activities of the six perfections, you apply yourself to the benefit of all sentient beings. Cutting the stream of saṃsāra, you turn the great wheel of Dharma and pass into nirvāṇa. Proclaiming the sound of the Dharma conch, you sever the collection of doubts and conceptual thoughts.
Explain this great secret, the essence of Secret Mantra, to all who are worthy vessels. By doing so, you shall be said to benefit and repay the kindness of all the Victors. May the maṇḍala of the ḍākinīs’ illusion protect you at all times. In short, for the sake of all sentient beings throughout the world systems, I pray that you turn the vajra wheel in whatever ways are necessary to discipline them.
The Sugatas of the vajra abode grant you the authorization of the lotus and the activity. Thus, I prophesy for you: "Vajraśrī, Lord of Secrets, for the sake of accomplishing the supreme reality, you shall be liberated from the lower realms of existence."
The name of such a person is [Name], the Tathāgata Bhūr-bhūva-svaḥ. Since all the Victors of the three times have prophesied this simultaneously, by the power of the mantra of Mahāmudrā, they have granted this prophecy in a single instant. There is no sin in the three realms equal to that of being free from passion; therefore, you must never become free from passion for desire. Mahāsamaya hūṃ phaṭ.
Today you have become a master of the maṇḍala and a holder of the tantras, mantras, and so forth. All the Buddhas, Bodhisattvas, and deities will protect you in harmony. Out of compassion for all sentient beings, draw the maṇḍala according to the ritual. With one-pointed diligence, apply the tantras to the practitioners. By entering and seeing this supremely secret maṇḍala, one will be liberated from all sins.
Dwell in a state of supreme joy. In this vehicle of great bliss, there is no death, nor will you become an incomparable sage. Be joyful, for you have nothing to fear. Since existence is utterly pure, you have transcended the suffering of cyclic existence. Do not ever abandon the bodhicitta; it is the mudrā known as "Vajra." By merely generating it, one will undoubtedly become a Buddha. Do not disparage the sublime Dharma; do not treat it with disrespect, abandon it, or cast it aside. Never reveal it to the ignorant, the unworthy, or the deluded. Do not abandon the vajra and bell, and show reverence to the masters. You have been empowered as the great sovereign lord of the three realms. Having triumphed over all māras, you have entered the supreme city. Through this, there is no doubt that you will attain Buddhahood at this very moment. Having received the empowerment and been granted relief, the disciples become kings from whom wealth arises. The master, possessing wisdom and the samaya, is completely liberated from the extremes of the stable and the moving. Having granted relief through the entry into the supreme path and so forth, all states of weariness and evil conditions are abandoned. The maṇḍala of the supported, which is the very nature of the retinue of the family, is shown to be the pure nature of the adorned dwelling and its ornaments. The specific paths of the generation stage and so forth, as well as the branches of knowledge according to the meaning of the tantra, are taught by the master for the purpose of entering from one side and for the sake of the master’s empowerment. Then, with various ornaments...
Having offered all the offerings and all the torma cakes just as before, one should praise the deities of the maṇḍala. To the guru, who is the manifold of all things, I shall offer the supreme gift. That which is most difficult to give away is explained as the supreme gift. Whatever is one's most beloved, or whatever is most exceptional, that very thing should be offered to the guru by one who desires its exhaustion. Whether it be something desired, or whatever is needed for the mind, or likewise whatever is required, even if it is small, it is supreme. If one possesses the supreme and yet offers an inferior gift, by disparaging the teacher of all, one will always encounter suffering. By offering a well-adorned maiden or a beloved wife, and then ransoming them with a price, that is the supreme gift for the awakening of the Buddha. By offering great men and then ransoming them with a price, that is the supreme gift for the glorious Vajradhara. Pearls, copper, jewels, very white [silk], pairs of cotton cloths, and likewise white horses, are the supreme gifts for Padmanarteśvara. Sovereignty, enjoyments, treasures, collections of garments and ornaments, and likewise all offerings, are the gifts for Vajrasūrya. A supreme horse well-adorned, or a well-adorned elephant, or a chariot filled with jewels, are the gifts for Hayagrīva. Then, in a secluded place, having well-prepared a maṇḍala smeared with fragrance, one should scatter various ornaments and flowers.
Place the guru upon a comfortable seat. The disciple, possessing the excellence of insight, a suitable vessel, having received empowerment, and abiding by the samaya, offers a fee to the guru and enjoys the feast, the cooking, and so forth. Having partitioned the space with a vajra curtain, they should offer prayers from afar with devotion:
"O glorious protector, Great Bliss,
Abide in the state of Great Bliss.
Grant the bliss of the ḍākinī illusion,
The union of all the Buddhas.
Just as the great Bodhisattvas
Bestowed the supreme, pure, and ultimate empowerment
Of the nectar of suchness,
So too, for myself and all beings,
Please dispel all suffering.
The supreme, stainless nectar of yoga
Dispels the cataracts of ignorant conceptualization.
May I today attain that
Unsurpassed awakening.
With wisdom and great compassion,
He replies with words of love:
'Child, just as you desire,
I shall grant the Great Bliss of all the Victors.
With the clarity of meditative absorption and mantra,
Remain well in your own place.'
Then, having purified the samaya goddess through outer and inner ablutions and so forth, he expels obstructors with mustard seeds and mantra. Generating her through the primary and subsequent applications, he completes the empowerment and blessing. Stirring her with the signs of play, he arouses her joy. The bodhicitta of non-dual union should be brought into the disciple's mouth. Just as the Victorious Sugatas
Empowered their own supreme sons,
With that bodhicitta, the water of purity..."
The stains of the collection of conceptual thoughts are purified.
OṂ MAHĀBODHICITTA SAMAYA ABHIṢIÑCA HŪṂ.
Reciting "A HO SUKHA," one is led into the place of enjoyment.
The clear attire of the [Buddha] family,
Like the moon in water or an illusion,
Is the supreme guru, the essence of the completion stage,
The wise one who protects beings.
The disciple thoroughly invokes the secret meaning
Of the Vajra Holder.
To the qualified guru and the consort,
One should make offerings and offer supplications:
"Kye kye! Protector of great bliss,
Perfectly arisen from vajra union,
You who accomplish the indivisible mudrā,
In order to generate direct experience,
Just as the Great Being [did],
O Lord, please do the same for me.
Purify those obscured by the stains of conceptual thought
With the water of awakening.
The blessed goddess, of a compatible family,
Is placed into the hands of the son.
This goddess, the great place of joy,
Is delightful with various arts.
Hold her well, O supreme intelligence,
And perform the offering of bliss and joy.
One does not attain buddhahood by other means;
All these beings are transformed [by this].
Therefore, you must never be separated from her;
This is the unsurpassed vidyā-vow of all the Buddhas.
Any fool who abandons this
Will not attain the supreme siddhi."
The goddess, with a joyful face toward her companion,
Displays her blossoming lotus.
"O Vajra-holder, are you able?
To consume the great stench and urine,
And the rakta, camphor, and māṃsa?"
"Have you no faith and respect for women?
Have you no thought for kissing the bhaga?
Tell me, friend, you who dwell in bliss!
Why, goddess, do you not delight in me?
Eating the semen, blood, and so forth,
Always showing respect to women,
And kissing the lotus of the bhaga—
This wondrous, secret lotus
Is perfectly endowed with all bliss.
If one always practices this in due order,
One will never be separated from that very great bliss.
This expanse of reality (dharmadhātu) is utterly pure;
All sentient beings are completely liberated.
This very King of Great Bliss
Abides as the nature of all things.
The assembly of the inner channel-wheels
Resides upon the lotus and is fully expanded.
The space of the bhaga is the expanse of the sky,
Where the five elements are arranged like ornaments.
The center, the anthers, and the whorl are circular;
The eight petals and so forth are exquisitely beautiful.
Abiding in the center of that
Is the very nectar, the form of great bliss.
Bhagavan mokṣa ho!
In a supreme secluded place, adorned with fragrance,
Within a curtain enclosure on a comfortable seat,
One should meditate on the samādhi of the union of method and wisdom,
The subsequent union, and the great union.
According to the treatises of the Kamala tradition,
The wisdom of bliss is gradually generated.
From the auspicious and inauspicious signs of accomplishment,
One examines the marks of the fifty syllables.
This wisdom is extremely subtle;
Great compassion is like the sky,
The stainless, liberated, peaceful Dharma—
That is the very nature of oneself.
The bodhicitta is taken with the vajra tongue;
The offering water is presented, circumambulation is performed, and the thanksgiving is given.
Through the pith instructions of the sublime guru,
The stages of the four empowerments are revealed."
Through any of the three mudrās, which are the non-duality of method and insight, generate within the continuum the direct experience of the meaning of non-dual bliss-wisdom. Through all the yogic blisses, one is consecrated by the great bliss arising from all the collections of jewels; one becomes thoroughly intoxicated by the empowerment. Train according to the text as extensively taught in the Seventh Chapter on Realization. From the four sublime empowerments—outer, inner, secret, and great secret—other tantras speak of the vase, the secret, the insight-wisdom, and the fourth, which is great bliss; the meaning of these is identical in nature.
"You must kill living beings; you must take what is not given; you must engage in sexual misconduct through desire; you must also speak words of falsehood." Regarding the Vajra Guru and the bodhicitta, even for the sake of one's life, one should maintain the bodhicitta with clear mindfulness, like a precious crest-jewel of the supreme deity. Having completed the outer and inner fire offerings and the activities of the torma, bow at the feet of the Guru and offer precious jewels and the like that are most cherished. From this day forward, at all times, remain deeply devoted to the excellent Guru; having established compassion and love, look upon me and hold me in your thoughts. For the sake of all wandering beings, make vast aspiration prayers. Perform the ritual of dissolution for the three maṇḍalas in their proper sequence. Through the distinctions of the four types of generosity, summon the entire assembly of guests. With auspicious songs, dances, and musical ensembles...
That very [maṇḍala] is present as an object of enjoyment. Just as the Protector has arranged it, the meaning of that is the Ocean of Secrets Tantra. In accordance with the ritual of the maṇḍala, which is a concise summary, and in the manner of the extensive, stainless branches, as a branch for the entry of yogis—by the virtue of this teaching, may all beings be nourished by the essence of the nectar of their own untainted wisdom.
The Maṇḍala Ritual of the Glorious Tantra of the Union of All Buddhas, composed by the great master Kukurāja, is hereby complete. It was translated by the Indian abbot Gulendra (Gupta) and the chief editor-translator Drenpa Namkha. It was later revised and finalized by the translator Lha Rinchen.
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.