Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive technical guide for the construction and activation of a maṇḍala dedicated to the deity Mahākāla. The work functions as a prescriptive manual, directing the practitioner through a sequence of preparatory and initiatory phases. It begins with the 'approach phase' to remove obstacles, followed by the physical and metaphysical consecration of the ground through mantras and the use of kīlas to subdue directional protectors. The text then details the precise visualization of the maṇḍala, the drawing of wisdom lines, and the administration of various empowerments—including mirror, word, and wisdom-gnosis empowerments—to the disciple. By integrating physical offerings, mantra recitation, and the generation of bodhicitta, the text commits the reader to a rigorous process of transforming a physical space into a divine palace. The ritual concludes with the necessity of fire offerings (homa) and the dedication of merit, framing the entire process as a means to achieve siddhi and the ultimate state of a Vajradhara for the benefit of all sentient beings.
Provenance
About this text
A ritual manual dedicated to the deity Mahākāla, the Śrīmahākālamaṇḍalavidhi belongs to the collection of Other Wisdom Tantras. The work is attributed to the Indian author Samantaśrī. It was translated into the Tibetan language by Samantaśrī and the lo tsa ba dge slong chos rab, and is preserved in the Tengyur (vol. ཤ), where it extends over 31 pages. In the Tibetan tradition, it is known as the dpal nag po chen po'i dkyil 'khor gyi cho ga. The work enacts a prescriptive sequence for the practitioner, beginning with an approach phase designed to destroy obstructors. It emphasizes that without this phase, siddhi cannot be attained. The ritual directs the practitioner to abandon sleep, meditate on the maṇḍala of deities, and recite mantras with a steady mind to purify sins into emptiness. A scholar or serious reader consults this classical Tibetan text today to examine the technical requirements of the maṇḍala's activation, specifically the integration of mantra recitation and visualization used to remove obstacles and achieve spiritual realization.
Cite thisAnuvāda, “A Maṇḍala Ritual for the Glorious Mahākāla” (Toh 1754), machine draft, 2026.https://naxiai.com/tibetan/works/toh1754
Summary & commentary
Significance
The work is significant as it illustrates the intersection of architectural consecration, tantric visualization, and the transmission of power through empowerment rituals in the Indo-Tibetan tradition. For the modern reader, it provides a detailed example of how wrathful deities are integrated into a structured system of spiritual attainment and ethical commitment to bodhicitta.
Structure
Passages
Section
Description
1-10
Preparatory Rites and Ground Consecration
Initial homage, removal of obstacles, requesting permission from local spirits, and the ritual purification and hardening of the ground into a vajra nature.
11-20
Maṇḍala Construction and Visualization
The visualization of the deity, the drawing of wisdom lines in the sky and on the ground, and the practitioner's positioning at the eastern gate.
21-37
Initiation and Empowerment
The generation of bodhicitta, the blindfolded entry into the maṇḍala, and the administration of various empowerments and ritual implements to the disciple.
38-42
Complementary Rituals and Conclusion
Instructions on fire offerings (homa), the distribution of ritual offerings, and the final dedication of merit.
Themes
Ritual Space Transformation (4-9)
Tantric Empowerment (Abhiṣeka) (25-37)
Vajra-nature and Visualization (5-18)
Bodhicitta and Altruism (21, 37, 42)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for the Glorious Mahākāla·
In the language of India: Śrīmahākālamaṇḍalavidhināma. In the language of Tibet: dPal nag po chen po’i dkyil ’khor gyi cho ga zhes bya ba (The Ritual of the Maṇḍala of the Glorious Mahākāla). Homage to the glorious Mahākāla!
To him who, having emanated in countless diverse bodies, acts for the sake of the world, I go for refuge to that Mahākāla.
In order to understand the ritual completely, I shall proclaim this maṇḍala ritual of mine, titled "The Source of the Jewel of Siddhis," which compiles the procedures from other tantras into a concise manual, following the sequence of the ritual activities of the glorious Mahākāla Tantra.
Here, for the sake of those embodied beings moving above and below who, bound by the cords of ignorance and so forth since beginningless saṃsāra, are able to abandon the ocean of cyclic existence through the practice of austerities, and who desire empowerment and so forth, a master who possesses perfect faith in the two accumulations, is learned, abides in the secret mantra, is stable, is free from avarice, and possesses diligence and compassion, should—with the intention of truly delivering those to be trained—perform the ritual sequence beginning with the preliminary service. This is for the purpose of drawing the maṇḍala for the empowerment of disciples and so forth, for the accomplishment of siddhis for oneself or others, or for the sake of those who perceive the great benefit of sentient beings; and prior to this, one should understand the gathering of the accumulations and so forth.
Through the approach phase, obstructors are to be destroyed. By knowing the path of omniscience, one understands that without the approach phase, there is no siddhi. Therefore, having settled and abandoned sleep, one who knows that very excellent sequence should meditate on the maṇḍala of deities and recite the mantra continuously with a steady mind. Having recited the mantra of the principal deity of the maṇḍala one hundred thousand times, one should also recite it one hundred thousand times for oneself. For the retinue, one should recite ten thousand times for each; this is stated as the preliminary approach. The stages of generating the deities and the mantras should be performed according to the visualization manual (abhisamaya); fearing prolixity, I have not elaborated on them here. Thus, during the preliminary approach, the yogi who desires to clearly visualize the deities of the maṇḍala should remain steadfast in the maṇḍala. Whether or not the permission of the maṇḍala has been granted, one should then perform the reception of disciples and so forth. This is the preliminary ritual, the approach.
Then, during the final month of autumn or the final month of winter and so forth, having identified an auspicious time, the disciple should make the request two or three times. If the assembly for those who wish to draw the maṇḍala is incomplete, then at that time, by the light rays of the syllable HŪṂ on the sun at the navel, the syllable KAṂ at the heart is completely transformed. From this, a black, naked, ugly, and deformed Piśāca with drooping genitals and hair standing on end emerges from the nostril. The HŪṂ radiates to the heart, transforming into Vajra Hūṃkāra, who then casts the being out. [One recites:] OṂ SUMBHANA SUMBHA HŪṂ HŪṂ PHAṬ.
"Oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ | Oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ | Oṃ ānaya ho bhagavān vidyārāja [name] sarvapāpaṃ nāśaya hūṃ hūṃ phaṭ svāhā." Reciting this, one should visualize that the sins which have emerged through the light rays of the vajra in the hand are purified into emptiness.
"Oṃ āḥ śaṅkare śāntikare ghuṭṭa ghuṭṭini ghātaya ghātaya ghuṭṭini | Oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ | [name] rakṣa svāhā hūṃ." Reciting this, one should perfectly protect [the disciple] and also recite the mantra of the "Amṛta Union" (Amṛtasampuṭa). By doing so, obstacles will not enter them, and even if the assembly is large, it will be completed without difficulty. This is the ritual for taking the disciple.
Then, during a virtuous day, specifically in the morning session, one should gather the materials for enjoyment. Together with companions skilled in the activities, one should properly abide in the application of the maṇḍala including its principal deity. Having avoided defects in the directions such as the east, one should select a site for the maṇḍala ground that slopes toward the northeast from a marketplace, city, village, grove, temple, or house—whichever is pleasing to the mind. Having smeared it with fragrances and so forth, and having properly made offerings to the deities of the maṇḍala, one should present the torma and request them to remain in the sky.
As for the offering of torma, offerings, and so forth to the local field-protectors and others residing there: "Whatever gods and nāgas reside here..."
"Whether to yakṣas, rākṣasas, or others, I request this very ground; please grant it for the purpose of constructing the maṇḍala." Reciting this and so forth three times, one should understand whether they grant or do not grant permission through dreams and other signs. While reciting the mantra of all activities, one should purify the site with white mustard seeds, water, and ashes. Then, sitting in the vajra posture, one should first present water for the feet, water for the face, argha, and offerings to the Earth Goddess. By reciting the "Protector" verse and so forth three times, one makes the formal request. As she says, "I shall do so," one should mentally lift her into the sky. Afterwards, having cleared the site of obstacles, one should give a torma and dig the earth to a depth that reaches the navel, the waist, or the knees, according to the superior, middling, or inferior classification of the local nāga lords. This is the ritual for digging the earth.
Then, having removed the dust and so forth, one should sprinkle it with fragrant water and fill it well. Reciting "HŪṂ" and the mantra of all activities, one should scatter and tread upon that very fragrant water. One should prepare a level ground platform, half a cubit in size, slightly resembling the back of a tortoise, and sloping slightly toward the east and north. Furthermore:
"If one is unable to remove all defects of taste,
There is no other purification than this:
Placing the hand [on the ground] and reciting the mantra."
Palaces, stone platforms, the dwellings of siddhas, temples, and so forth, or sites on the shore of the ocean—these previously established locations are pure without needing further purification. In that regard, one should make the space into the sky by reciting "OṂ BHŪKHI."
Reciting "HŪṂ LAṂ HŪṂ," visualize the ground as being of the nature of vajra. Reciting "OṂ MEDINĪ VAJRA BHAVA BANDHA HŪṂ," place your hand on the ground to consecrate it. Then, offer the torma, the foot-bath, and so forth to that very ground. Reciting "OṂ ĀḤ HŪṂ," invite the deities who have been raised into the sky. This is the specific ritual for the two-fold purification of the ground.
Then, sitting upon the maṇḍala with the vajra and bell, and possessing the yoga of glorious Mahākāla, hold an incense burner. With a vajra tongue arising from the syllable HŪṂ, look toward the Buddhas residing in all directions and say:
"I, the vajra [Name],
Behold the Buddhas dwelling in all directions.
Since I am here to construct the great maṇḍala,
Please come, O Buddhas and the rest,
And grant your permission for the accomplishments here."
Having thus requested the Buddhas and the others to listen, imagine that Vairocana and the rest, equal in extent to the realm of space, grant their permission to you. Then, having preceded this with the emanation of the maṇḍala circle and so forth, take the two vajra fists and join the tips of the two extended index fingers, pointing them downward. Holding this at the crown of your head, recite "OṂ VAJRA UTTIṢṬHA" and lift the maṇḍala into the sky. Then, breaking the cross-legged posture, stand facing east with feet together. Joining your palms at the crown of your head, prostrate to the Tathāgatas.
Focusing upon sentient beings who are obscured by the darkness of ignorance and under the influence of Māra, in order to destroy their Māras, one should instantly manifest in the wrathful form of Vajra-Hūṃkāra, complete with a frowning brow, bared fangs, and so forth. From the syllables ma and ṭa in the right and left eyes, there arise the sun and moon. Within these two, one should visualize the pupils as being like the fire at the end of an eon arising from the syllable hūṃ. With the vajra-gaze, one looks toward all beings in every direction and generates the divine pride, reciting:
"I am the Master, the Vajra Holder;
I am Vajrasattva himself.
I am the Great King of Buddhas;
I am the powerful Vajra-possessor.
I am the King of the Kṣatriya caste, the Yogi;
I am the immutable Vajrapāṇi."
Having said this, one visualizes a blazing vajra beneath one's feet. At that time, to form the vajra-pattern upon the ground, one should perform the vajra-step while brandishing the vajra and ringing the bell, dancing and circling clockwise from the northeast corner to the extent of the maṇḍala. Then, one should recite three times:
"Listen, you assembled hosts of obstructors!
With body, speech, and mind made firm,
I am the glorious Vajra Holder.
I thoroughly incite the wheel of the command.
With the blazing vajra constantly upon my body,
I shall divide your bodies into three pieces.
Whoever transgresses my command,
Will be destroyed; there is no other way."
Having spoken thus, one should emanate immeasurable wrathful deities and expel the obstructors.
The ground, reaching down to the vajra foundation, is blessed as being of the nature of vajra from the syllable HŪṂ. Then, having properly worshipped the maṇḍala of the ground with flowers and so forth, one should touch the ground with the hand and recite the mantra of the principal deity of the maṇḍala one hundred and eight times. Having dissolved the deities of the maṇḍala, one goes to sleep. This is the ritual for expelling obstructors, the ritual of the site.
Having thus contemplated that there are no obstructors, one should rise early in the morning. For the sake of beings who delight in the feet of the Vajra Holder, one should instantly resolve upon emptiness. From RAṂ, upon a sun disk, comes a HŪṂ from which emanate blazing vajras from the light rays of a crossed vajra; these form an uninterrupted vajra perimeter, a tent, a parasol, and a canopy, all blazing and difficult to endure. One should also contemplate the ground as being of the nature of a crossed vajra.
In the center of that, one should instantly abide in the form of Vajrasattva. Then, visualizing oneself as Vajra Hūṃkāra, light rays radiate from one’s own seed syllable, summoning the obstructors dwelling in the ten directions. With the left hand, one holds kīlas—emanated from the HŪṂ—which have red flower garlands tied to them, with upper parts resembling oneself and lower parts with a single point, like the fire at the end of an eon. With the right hand, one visualizes holding a hammer, which is the complete transformation of one’s own hand-symbol. By uttering a long HŪṂ, one causes them to enter into a trench.
Reciting "OṂ VAJRA KĪLI KĪLAYA SARVA VIGHNĀN HŪṂ," one should strike the kīlas into the heads of those directional protectors. Reciting "OṂ VAJRA MUDGARA ĀKOṬAYA HŪṂ," one should visualize striking them with a hammer. The master, beginning from the northeast corner, should drive the kīlas into the ten directions in a clockwise manner, starting from the outer perimeter of the maṇḍala’s mountain of fire. Alternatively, if there are no physical kīlas, one should perform the visualization as described: with the palms turned downward, recite "OṂ VAJRA HŪṂ" and strike the ground, visualizing that all obstructors are eliminated. This is the ritual for striking the kīlas into the obstructors.
Then, sitting upon the ground of the maṇḍala, one should visualize the Earth Goddess (Pṛthivīdevī) arising from the syllable BAṂ within the prepared maṇḍala. Visualizing three HŪṂ syllables upon a moon disc on the three fingers of the right hand, one strikes the ground three times. Through the sound of the strikes and the light rays of the HŪṂ syllables, the wisdom being (jñānasattva) from beneath the earth is invited. Having arrived, he merges into one with the commitment being (samayasattva). He is peaceful, wearing white garments, yellow in color, and adorned with various ornaments. Holding an excellent golden vase in his two hands, he sits facing forward. Having first made perfect offerings with argha and so forth, one quickly recites:
"By the excellence of the conduct
Of all the Buddhas, the Protectors,
Regarding the stages and the perfections,
O Goddess, you have become the witness.
Just as the Protector, the Lion of the Śākyas,
Vanquished the hosts of Māra,
So shall I, having triumphed over the hosts of Māra,
Draw the maṇḍala."
Recite this three times and perform the preparatory rite (adhivāsana). Furthermore, thinking, "It shall be done in that way," visualize that [the deity] dissolves back into that very place. Then, pressing the ground with the vajra-palms joined downward, consecrate it by reciting "OṂ VAJRIBHAVA HŪṂ" three times. From the binding of the vajras, visualize that blazing HŪṂ syllables are emanated, and the ground becomes a vajra ground. Consecrate it by reciting "OṂ VAJRA DṚḌHA TIṢṬHA" three times. By this, the ground is brought under one's own control. This is the ritual for the preparatory rite of the Earth Goddess.
Then, having smeared the ground of the maṇḍala with fragrant substances and strewn it with a carpet of flowers, bathe at the time of evening. Adorned with all ornaments, sit to the east of the maṇḍala facing west. Possessing the yoga of the principal deity of the maṇḍala, prepare a maṇḍala by anointing it with sandalwood and other incenses. Meditate on the samaya-maṇḍala and invite the wisdom-maṇḍala residing in space to enter it. Having performed the offerings and so forth, turn to face north. To perform the preparatory rite for the vases situated in the northeast corner: visualize the vases made of gold or other materials, possessing the proper characteristics, as empty. From the syllable BAṂ, visualize precious vases. For the purposes of pacifying and increasing, smear them with white earth, mark them with the hand-symbols of the deities, and place within them as their essence the five nectars, scented water, the five precious gems, the five medicines, and the five grains. Adorn them well with the five types of wood.
Bind the neck with two pieces of undamaged cotton cloth and a rosary. Place it properly in front on a fragrant maṇḍala. Reciting the syllable HŪṂ five times, and according to the distinctions of activities such as pacifying and so forth, use threads of five colors. Recite the mantra OṂ VAJRA ŚIKHARE RUṬA MAṬA DIŚĪ BANDHA HŪṂ and wind [the threads] around it. Within those, invite the water of wisdom with OṂ TAPTE MAHĀTAPTE SVĀHĀ and instantly generate the maṇḍala of deities. With light rays from the seed syllable at one’s own heart, invite the wisdom wheel; having offered the foot-bath and so forth, they enter the vase and the wheel, melting into great bliss as one taste with the previously filled water, and one should imagine them becoming the form of bodhicitta. Then, in the principal vase, recite the essence mantra of the principal deity one hundred and eight times and offer three flowers with the all-activity mantra. Likewise, for the other vases, recite their respective mantras twenty-one or seven times. In that way, offer the flowers. The mantras should be learned from other sources. Then, having properly worshipped the victory vase and the others with flowers and so forth, perform the sprinkling with the all-activity mantra for the sake of protection. Saying, "Protect against obstructors until the activities of the maṇḍala are completed here," offer the torma and ring the bell. This is the ritual for the consecration of the vases.
Then, facing west, one should visualize the principal deity of the maṇḍala and the rest upon the maṇḍala ground. Having preceded this with the washing of the feet and so forth, one should perform the perfect offerings, praises, and the tasting of nectar. Then, placing the right knee on the ground, one should bless the tongue as a vajra from the syllable HŪṂ. Holding the incense burner with the right hand and ringing the bell with the left, one should recite:
"O Blessed One, Great Black Vajra, King of Knowledge, I prostrate to and praise you. O Protector, possessing a mind of compassion for the maṇḍala, I wish to draw it. Out of compassion for wandering beings and for the sake of making offerings to you, O Venerable One, please grant your grace and allow me to proceed. Look upon me, O Buddhas, and grant the purpose of establishing wandering beings in the maṇḍala. To the Bodhisattvas who have entered the excellent path, and to the other deities of mantra, the gods, the world-protectors, and the spirits who have heard it from the Perfect Buddhas: for the sake of sentient beings who do not destroy the teachings, whoever possesses the supreme compassion, I, the Great Vajra of such-and-such a name, shall generate the glorious maṇḍala of the Great Black One. In order to purify wandering beings of a single class, through offerings made according to my ability, may you, endowed with loving-kindness, please allow me and the assembly of disciples, as well as all those gathered in the maṇḍala, to enter without exception."
Having spoken thus, one should make the supplication. This is the ritual for the preliminary consecration of the deities.
Then, the master himself, together with the activity vajra, having perfectly worshipped those who have entered the maṇḍala, should lift the maṇḍala into the sky for the purpose of the wisdom lines and so forth. Facing east and possessing the yoga of glorious Mahākāla, he should take five sets of five threads spun by a young maiden, dye them individually with five colors, and place them upon his left hand. Visualizing the five families as complete from the syllables Bhrūṃ, Āṃ, Jhrīṃ, Khaṃ, and Hūṃ, the disciple—who possesses the clear realization of the all-activity [mantra]—together with an assistant holding the threads, should first twist each set of five threads individually, and subsequently twist them all into one; others should also be joined in that manner. Reciting "Oṃ āḥ anyonyānugataḥ sarvadharmāḥ sphara spharānuviṣṭaḥ sarvadharmāḥ ātyantānu-praviṣṭaḥ sarvadharmāḥ oṃ āḥ hūṃ," he twists them into a thread that is twice the length of the maṇḍala and one-twentieth the thickness of the door. Subsequently, having anointed them with fragrance and the five nectars, he places them in a clean vessel, purifies them with the all-activity mantra, and recites "Oṃ vajrasamayasūtra mātikrama hūṃ." Furthermore, he purifies the ground of the maṇḍala with the mantra "Oṃ sarvasaṃśodhani hūṃ phaṭ." Having perfectly worshipped the maṇḍala residing in the sky—which is to be drawn—with water for the mouth and water for the feet as a preliminary, he offers praise, partakes of the nectar, and prostrates. The practitioner, possessing the yoga of Mahākāla, and...
The practitioner of the north should abide in the samādhi of all-activity. Visualizing the syllable jaḥ in his own right and left eyes, which completely transform into a sun and a moon slightly yellow in color, he should mark the ground with the vajra-step. Holding the cord at his navel with his left fist, he should release it while reciting jaḥ or jaḥ three times. The practitioner of the north should also hold the cord as before and, while facing forward, recite jaḥ or jaḥ three times to summon it.
Standing in the west and facing east, and standing in the south and facing north, he should hold the cord with the thumb and forefinger of his right hand, which holds a vajra. Snapping his fingers, he should strike the two Brahma-lines in the sky level with his navel. To strike the others, he should recite: oṃ vajrasamayasūtra mātikrama hūṃ oṃ svā āḥ hāḥ and strike. Just as with the lines in the sky, he should strike the two Brahma-lines on the ground as well. Furthermore, he should strike the lines for the fire and wind corners, as well as the lines for the rakṣasa and īśāna corners.
Then, standing in the fire corner and facing north, he should strike the eastern corner-line to the extent of the maṇḍala. Standing in the wind corner and facing south, he does so for the western direction. Remaining in that same spot, he does so for the northern direction as well. Then, staying in the fire corner and facing west, he does so for the southern direction.
To ensure the maṇḍala possesses its eight parts, two small units (aṃśa) should be marked on both the right and left sides of the Brahma-line for the doors.
Next, outside the root [line], the successive tiers are as follows: one, two, and four small units (aṃśuka) respectively. On the side [of the maṇḍala], one should lay out the strips for the five-colored frieze (pañcarāga), the ledge of sensory qualities (kāmaguṇa), the jeweled frieze (ratnapaṭṭikā), the lattice and half-lattice (jāla-jālārdha), the [lower] frieze (paṭṭikā), and the kramasīrṣa. From the Brahmā-line, seven [lines] should be laid out, excluding two small units. Above the pillars, the pediment (toraṇa) should be divided over two small units. Furthermore, the Tantra states: "The pediment is three times the size of the door." Above the pediment, on the Brahmā-line, is the Dharma-wheel (dharmacakra) of two small units. Outside of that, on the tips of the crossed vajra (viśvavajra), are two small units. At the center of the maṇḍala, one should drive in a ritual dagger (kīla). Having generated the dagger from the syllable HŪṂ, one should recite the mantra of the dagger, hold it, and strike it with a vajra-hammer while reciting the hammer mantra. Having attached a cord to it, one should circle it with a line (rekhā) starting from the northeast corner, circling clockwise from the outside of the crossed vajra for the sake of the lotus enclosure. Outside of that, omitting two small units, is the line between the lotus and the vajra enclosure. Omitting two small units from that, is the line between the vajra enclosure and the mountain of fire (jvālāmālā). Outside of that, omitting four small units for the sake of the even flames, is the mountain of fire. The circle drawn from the outside between the root line and the Brahmā-line is as follows: five small units from the Brahmā-line is the pericarp (keśara). One small unit from that is the rim (nemi). Outside of that, ten small units are for the petals. One small unit from that is the rim. Outside of that, one small unit is for the vajra garland.
Then, the unnecessary lines should be erased. Once the drawing of the lines is complete, preceded by the offering cakes and offerings, one should recite "Oṃ Āḥ Hūṃ Vajra Muḥ" and dissolve the wisdom lines, which were abiding in the maṇḍala in space, into one's heart. The five colored powders should be properly set aside. This is the ritual for the lines of the maṇḍala.
Then, having offered the torma, one should generate the white, yellow, red, green, and black colored powders—made of precious substances, stone, or flowers—as Vairocana and the other deities from the syllables Bhrūṃ, Āṃ, Jhrīṃ, Khaṃ, and Hūṃ. Reciting the mantra "Oṃ Vajra Citra Samaya Hūṃ" one hundred and eight times, and having made offerings with flowers and so forth, they should be placed in clean vessels. Then, the central kīla is extracted and visualized as dissolving into the vajra in one's own hand. The kīla-hole is filled with the five colored powders, and one sits upon the maṇḍala. Placing the left fist on the ground, one recites "Oṃ Vajra Rāga Samaya Oṃ Āḥ Hūṃ" while facing east from the Ishāna corner. The colored powders are then spread in a clockwise direction, starting from the outer lines and extending to the inner lines, applying the white, yellow, red, green, and black walls. The āyatanas are the color of gold or ruby. At the door-surrounds and the corners, there are half-moons together with vajras and jewels. The jeweled frieze is red.
The base of the lattices, half-lattices, bakuli [motifs], kramashīrṣa, and so forth, is black. The base beneath the canopy within the archway pillars and the wheel is colored according to the directions. The pedestals of the archways, the varanda, and so forth, are to be made as beautiful as possible. The Dharma wheel, together with the deer, is yellow. The tips and prongs of the crossed vajra (viśvavajra) are colored according to the directions. The center of the lotus is green and the filaments are yellow. The petals are a variegated lotus; its base is pale red. The vajra garland is blue. The fire-mountain is the colors of the five families. Within the root lines, in the four directions at each of the two corners, there are white, red, yellow, and green on the right and left. Thus, one should understand the sequence of colors and apply the colored powders.
Regarding the placement of the symbols of the glorious Sixteen-Armed Mahākāla at the center: upon a variegated lotus and sun disk, there is an upward-pointing five-pronged vajra. On the petals of the east, south, west, and north are Caṇḍeśvarī, Carcikā, Kālarātrī, and Kulīśvarī, each adorned with a curved knife (kartṛ) upon a sun disk. In the intermediate directions are skull cups. At the four gates, east and so forth, are Caurī, Vetālī, Ghasmarī, and Gaurī; upon variegated lotuses and sun disks, there are a drum, an incense burner, and a vajra bell. Outside, the eight charnel grounds are to be arranged. Afterwards, having uttered the syllable HŪṂ, one recites the mantra of all activities.
Sprinkle the exterior of the maṇḍala with scented water mixed with the five nectars. Reciting "OṂ ĀḤ HŪṂ VAJRA MUḤ," the wisdom beings of the remaining colored powders depart; they are collected in a vessel and placed in a secluded location. This is the ritual of the colored powders.
Next, the vases that were previously consecrated are arranged in a clockwise direction. Among them, the two primary vases—the central vase and the victory vase—are moved clockwise around the maṇḍala wheel and placed slightly to the right of the eastern gate, outside the mountain of fire, upon their seats. To the left, in successive order, the two vases of Caṇḍeśvarī and the all-activity vase (Kauṇḍinī) are moved clockwise and placed. In the southern direction, Caṇḍākṣī is to the left and Citriṇī is to the right. In the western direction, Kālarātrī is to the left and Mahārati is to the right. In the northern direction, Kulīśvarī is to the left and Ratiśvarī is to the right. Some maintain that the four, beginning with Kauṇḍinī, are placed in the intermediate directions; if that is the case, the vases of the four intermediate directions and the four arrows adorned with silk are secured with the all-activity mantra. This is the ritual of arranging the vases.
Then, the master anoints his body with fragrant substances, puts on silk garments and a turban adorned with ornaments, and consecrates the maṇḍala with water over which the all-activity mantra has been recited.
Having perfectly protected [the site] with the three syllables and the mantra of all activities, and holding the vajra and bell, one should sit at the eastern gate facing west. Possessing the nature of the central deity of the maṇḍala, one should clearly visualize the nature of the maṇḍala to be meditated upon, arising from the state of instantaneous emptiness. Then, either through union with a well-purified external mudrā or through the union with a wisdom mudrā, the wisdom beings are invited from Akaniṣṭha. Following the preliminary rites of the foot-washing and so forth, they are offered worship and enter into oneself. Through great passion, they melt and emerge via the vajra path, transforming into the nature of the wisdom maṇḍala within the lotus. By emanating these, one should imagine them entering the external samaya maṇḍala in their proper sequence. Furthermore, the goddesses invited by one’s own seed-syllable confer empowerment: Akṣobhya upon the central deity, and Vairocana and the others upon the eight goddesses residing in the east and so forth, in their respective order. Subsequently, one emanates offering goddesses created by the mind and presents offerings, including garments and canopies. One then offers food, snacks, things to be licked, sucked, and drinks, all consecrated by the three syllables, as well as gold, maidens, horses, elephants, cattle, and so forth.
The sixteen, eight, or four outer yoginīs, such as Rūpavajrā and the others, make offerings with their respective offerings. Ringing the bell and offering praise, one should imagine tasting the flavor of great bliss by partaking of the nectar. Then, recite the mantra of the principal deity one hundred and eight times and the mantras of the retinue twenty-one times, and offer the torma to the spirits as described below. This is the ritual for accomplishing the maṇḍala.
Then, the disciples should prepare a maṇḍala. Kneeling with their knees on the ground and joining their palms together with flowers, they should understand that they do not enter the maṇḍala for the sake of achieving happiness in this or future lives, but rather for the purpose of attaining the body of a Tathāgata. Thinking, "I shall accomplish these two goals," they should face the guru. [The disciples] enter the guru’s mouth, pass through the vajra path, and arrive in the lotus. There, light rays invite the Tathāgatas together with Prajñā; they melt and enter as before, and one should imagine that the empowerment is conferred. At the eastern gate, they should receive the permission for the descent of wisdom.
"O Great Glorious One, you are my teacher;
Together with Umā, you are in union.
You who demonstrate the way of great awakening,
Great Protector, I seek you.
Grant me the reality of the samaya;
Grant me also the bodhicitta.
Grant me the Buddha, Dharma, and Saṅgha—
The three refuges as well.
In the supreme city of great liberation..."
"O Protector, please admit me," the student says. Then, taking one student as the principal, [the master] says:
"Come, child! You are a vessel for the great way,
The manner in which the conduct of Secret Mantra arises.
I shall explain it to you perfectly.
The Buddhas of the three times, the authentic ones,
Possessing the vajras of body, speech, and mind,
Through the power and efficacy of the indivisible Secret Mantra,
Have attained peerless, authentic wisdom.
Through the peerless application of Secret Mantra,
They terrified the hosts of Māra.
Having conquered them with great power,
Śākyasiṃha and the other supreme ones,
Knowing the intentions of the world,
Turned the wheel and passed into nirvāṇa.
Therefore, child, apply this intelligence
In order to attain omniscience."
Having said this, the meaning should be taken to heart. Then again:
"I take refuge in the Three Jewels.
I confess each and every sin.
I rejoice in the virtue of beings.
I hold the awakening of the Buddhas in my mind."
Having recited this three times, in order to take the general vows and the vows of a Vajra Master, [the student] says:
"O Protector, grant me the empowerment
Of the irreversible wheel!
The two realities of the wheel and the deities,
And all the activities of the Master—
Regarding the samayas of the Buddhas,
The supreme secret vows—
In order to benefit all sentient beings,
May I always become a Master."
Having thus made the specific request, one should then generate the awakening mind:
"All Buddhas and Bodhisattvas, please attend to me!"
I, who am called [name], from this time forth until I reach the heart of enlightenment, just as the Protectors of the three times have resolved upon enlightenment, I shall generate the supreme, unsurpassed, and holy bodhicitta. 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 uphold the unsurpassed Three Jewels: the Buddha, the Dharma, and the Sangha. I shall also truly uphold the vajra, the bell, and the mudrā of the great, supreme Vajra family, and I shall also uphold the masters. Regarding the delightful samaya of the great, supreme Ratna family, I shall practice the four types of generosity six times every day. Regarding the pure Padma family, which arises from great enlightenment, I shall uphold the sublime Dharma of the outer, inner, and secret three vehicles. 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 supreme, unsurpassed bodhicitta, for the sake of all sentient beings, I shall uphold every vow without exception. I shall liberate those who are not liberated, I shall ferry across those who have not been ferried across, I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa.
Having spoken thus, one should consecrate [the disciple] with the mantra of all-activity. One visualizes the syllables HŪṂ, ĀḤ, and OṂ upon a vajra, a lotus, and a wheel at the disciple’s heart, throat, and crown, respectively. Reciting those [syllables], one touches the heart, throat, and crown with the right hand while holding a vajra and water for sprinkling. Then, having offered flowers to the head, incense and a lamp in front, and scented water and pure food into the hands, one gives the disciple a tooth-stick made of wood such as the Bodhi tree, twelve finger-widths long and adorned with a flower.
Then, on a square maṇḍala the size of a cowhide, the disciple faces either east or north and, holding the tooth-stick with their teeth, casts it into the center. If it falls in the east, north, west, south, above, or below, the accomplishments (siddhis) are, respectively: pacifying, wrathful, magnetizing, enriching, the siddhi of a vidyādhara, or the siddhi of the underworld. If it falls outside the maṇḍala, no siddhi will arise.
Then, having generated water arising from the syllable BAṂ, one offers water for the feet. Again, reciting "OṂ HRĪḤ VIŚUDDHA DHARMA SARVA PĀPAṂ CA SYA VIŚODHAYA SARVA VIKALPĀNĀṂ PĀNĀYA HŪṂ," one makes the disciple drink three handfuls of scented water.
Then, while the disciple remains seated, one gives them kuśa grass for a seat consecrated by HŪṂ and kuśa grass for a pillow consecrated by DHĪḤ. One then takes a red thread, triple-stranded and equal in length to the disciple’s body, consecrates it with HŪṂ, and while reciting the mantra of all-activity, ties three knots in it.
Tie it to the upper arm of the right hand or the wrist of the left, and having protected it well, offer this praise:
"In this world, the Omniscient Ones appear
Like the udumbara flower:
Only once in a great while, or perhaps not at all,
Do they ever appear.
The way of practicing the Secret Mantra
Is even rarer than that,
For it is capable of accomplishing the peerless welfare of sentient beings
Without passing into nirvāṇa.
Whatever sins have been committed
Throughout many tens of millions of eons,
They will all be purified by seeing
A maṇḍala such as this.
If one abides in the way of the Secret Mantra
Of infinite renown, what need is there to mention it?
By reciting the Secret Mantra of the Protector,
One will attain the unsurpassed state.
Those whose intellects are utterly unwavering
In this supreme practice
Will completely sever all suffering,
The cause of the lower realms.
You great beings have today obtained
An incomparable find.
For you have all been taken into the care
Of all the great beings, the Victors and their Sons,
As you are born into this teaching.
Therefore, you shall be born tomorrow
Into the Mahāyāna.
This supreme path, the great emergence of the Mahāyāna,
Is endowed with glory.
Since you are going there,
You will become Tathāgatas,
The self-arisen ones of great fortune
Who know all that exists in the world."
Having spoken thus, explain it and protect them perfectly.
In the early morning, having said, "Recite your dreams," one should have them lie down like a lion together with kuśa grass. Then, having entered the maṇḍala oneself, one should recite the sarvakarmika mantra for the sake of protection. This is the ritual for the preliminary consecration of the disciples.
Then, in the early morning, having offered the bali and emerged from the maṇḍala, one asks the disciples about their dreams. If inauspicious dreams occur, such as falling from a mountain and so forth, they should be protected with the sarvakarmika mantra. At the time of entering the maṇḍala, the disciples make a supplication. As for the entry: while performing circumambulations and possessing the meditative absorption (samādhi) of the principal deity of the wheel, one should visualize the principal deity of the wheel as the master. Having performed the activities of the Vajra Master for all the empowerments to be conferred later in the sequence, and having obtained the authorization (anujñā), one performs the blessing of truth (satyādhiṣṭhāna) for the sake of admitting the disciples, saying:
"Phenomena are like reflections,
Clear, pure, stainless, and free from turbidity.
Ungraspable and inexpressible,
Arisen from causes and karma;
Likewise, they arise from suchness itself.
By this truth, within the maṇḍala,
May all disciples, free from sin,
Behold the clear reflections."
This is the ritual for the entry of the Vajra Master. Then, the disciples who have undergone the preliminary consecration bathe and anoint their bodies with fragrant substances and so forth.
Outside the curtain, having generated oneself as Vairocana, one should recite the mantra of all-activity and bind the eyes with a red or yellow silk cloth using the mantra: oṃ cakṣurbandhanaṃ kuru hūṃ. Reciting āḥ khaṃ vīra hūṃ, one should take a flower and offer it as a gift. Having purified [the candidate] with the water of all-activity, one should visualize their body as becoming rays of light through the three syllables. Reciting the three syllables, the candidate is held by the Action Vajra as they stand to the east of the maṇḍala.
The drawing of the entry into the maṇḍala is as follows: "Who are you, O you who delight in great bliss?" The candidate replies: "I am one with the good fortune of great bliss." Then, reciting oṃ sarvayogacittam utpādayāmi, one generates the mind of enlightenment. Placing the vajra together with the flower at the heart, one recites: oṃ surate samayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ. Then: "Today, through the blessing of all the Tathāgatas, you must not speak of this most secret maṇḍala of all the Tathāgatas to those who have not seen the maṇḍala or to those who lack faith."
Reciting hūṃ jaḥ hūṃ, one summons [the candidate] and, with āḥ khaṃ vīra hūṃ, leads them inside the curtain and holds them at the eastern gate of the maṇḍala. Then: "Today, having entered the family of all the Tathāgatas, I shall generate the vajra wisdom within you. If, by generating this wisdom, you will even attain the siddhis of all the Tathāgatas, what need is there to mention other siddhis?"
It should be said: "If you speak of this before those who have not seen the maṇḍala, your samaya will be impaired and the result will not arise." Then, holding a vajra to the head and ringing a bell, one says: "This is your samaya-vajra; if you speak of this to anyone, your head will shatter." Having made them understand this, one holds the vajra at the heart and gives the command: "Oṃ, Vajrasattva has truly entered your heart today; if you speak of this way, he will immediately tear it open and depart." Then, taking water from the top of the victory vase and giving it to them, one says: "This is your hell-water; if you transgress the samaya, it will burn you. If you guard the samaya, you will attain siddhi through this water of vajra-amṛta." Thus, one makes them drink the oath-water. "From this day forward, I am your Vajrapāṇi; you must do whatever I command you. If you show me contempt, you will die without having escaped great terror and will fall into hell." This is the giving of the samaya-water. Then, the disciple—who possesses all the characteristics and has received the preparatory consecration—is instantly dissolved into emptiness. From the syllable Āḥ, they are generated as Amitābha, and one causes them to say: "May all the Tathāgatas grant their blessings! May Vajrasattva descend into me!"
At his heart, from laṃ, is a yellow square earth maṇḍala marked with a vajra. Upon it, from a sun disk, is a black hūṃ. At the crown of the head, from hūṃ vaṃ, is a white circular water maṇḍala marked with a vase. Upon a moon disk therein is a white hūṃ. At the throat, from yaṃ, is a black wind maṇḍala in the shape of a bow with banners. Upon a moon disk therein is a red āḥ. Visualizing these, one imagines that the wind maṇḍala beneath the feet fans a red triangular fire maṇḍala arising from raṃ, radiating rays of light. With the red jhaiṃ, the disciple is moved upward. While fumigating with incense and ringing a bell, one should perform the descent with meditative concentration, reciting the mantra: āveśaya stobhaya ra ra ra ra calaya calaya hūṃ ha jhaiṃ āḥ.
At the time of the descent, visualize a red āḥ on the disciple's tongue. By saying, "Speak, O Vajra Son!", the disciple will certainly speak of what is virtuous and what is non-virtuous. Then, having withdrawn the descended deity into its own seed-syllable, hold a vajra to the disciple's head and request the deity to depart with: hūṃ ha ā jhaiṃ muḥ. This is the ritual of the descent.
Then, while the disciple remains facing the maṇḍala, ask what appears before their eyes. By the specific colors described, one should understand the specific type of siddhi. To perform the blessing of truth, say: "Into this very maṇḍala such as this, I shall initiate the disciple. According to the sequence of the families of the deities, may the siddhi be obtained by this one accordingly."
"Whichever is one's own family, that is obtained according to one's merit. Just as merit has been accumulated, so does one emerge from this maṇḍala." This is the ritual for entering the maṇḍala while wearing the blindfold.
Then, reciting "pratīccha vajra hoḥ," the previous flower garland is cast into the maṇḍala. One should identify the family by the location where the flower falls within the five lines: if it falls on the brow of the central deity, the head, or the crown, it is the Mahāmudrā family; if it falls on the eyes, the mouth, or the upper body, it is the supreme family; if it falls on the waist, it is the middling family; and if it falls on the lower body, it is the lowest family. One should understand it in such ways. This is the sequence for casting the flower.
Then, visualizing two Oṃ syllables on the two eyes, recite:
"Today, Vajrasattva,
Exerts himself to open your eyes.
The unsurpassed Vajra Eye
Shall open your eyes."
Having said this, the blindfold is removed.
Then, reciting "O Vajra, look at the maṇḍala," the maṇḍala is shown and the disciple is introduced into the maṇḍala. Afterwards, for the sake of the water empowerment, the disciple offers a gift to the guru according to their means. Kneeling with the knees on the ground and palms joined, they supplicate:
"Just as Vajrabodhi
Offered service to the Buddhas,
So, for the sake of my protection,
Grant me the Sky-Vajra and so forth."
Having said this, they make the request. Then, the guru [visualizes] the infinite Tathāgatas of the ten directions...
Having perfectly worshipped the knowledge goddesses and offered supplications, they melt through great passion along with their mudrās. Entering through the Brahma-aperture, they emerge through the vajra-path and enter the disciple’s mouth in the form of Akṣobhya within the goddess’s lotus. Having conferred the empowerment, they are again expelled from the lotus with their faces and so forth as before. As they depart into the sky together with the knowledge consorts such as Locanā and the rest, who hold white vases filled with bodhicitta, one should visualize that Rūpavajrā and the others sing auspicious songs while conferring the empowerment upon the disciple who has emerged from the lotus and desires it. Holding the Victory Vase and the other vases, and taking a small amount into the skull-cup or the all-activity vase, the empowerment is conferred with the nectar-water whose nature is Akṣobhya, reciting:
“The great vajra empowerment,
Venerated by the three realms,
Bestow it, the source of the three secrets
Of all the Buddhas!
Oṃ āḥ vajrodaka abhiṣiñca hūṃ surata stvam ahaṃ.”
This is the ritual for the water empowerment.
Then, one should visualize that very disciple as Ratnasambhava. Placing a crown made of gold, cloth, or the like upon his head, one recites the previous verse beginning with “The great vajra empowerment,” and the mantra: “Oṃ āḥ vajramukuṭa abhiṣiñca hūṃ.” This is the ritual for the crown empowerment.
Then, one should visualize both that [disciple] and the vajra as Amitābha.
"Just as Vajradhara, the source of all Buddhas,
Was embraced by them all,
So today you are empowered
To attain the excellent siddhi of the Vajra."
Reciting this, place the vajra at the heart, the throat, and the crown, and then entrust it into the student’s right hand. This is the ritual for the Vajra Empowerment.
Then, visualize the vajra and bell as Amoghasiddhi and entrust them into the student’s left hand. Form the mudrā of embracing with hands holding the vajra and bell, and recite: oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamaya tvaṃ. This is the ritual for the Bell Empowerment.
Then, visualize the student as Vairocana. Holding the vajra and bell together at the crown, recite: oṃ vajrasamaya tvaṃ abhiṣiñcāmi vajranāma abhiṣekataḥ. Bestow the name of the family according to where the flower fell, such as "Dveṣavajrasattva," and so forth, and empower them in the nature of Vairocana. This is the ritual for the Name Empowerment.
"Since I am the locus of your compassion,
O Vajra Master, grant me the empowerment.
For the sake of the benefit of both myself and others,
Please bestow your grace upon me."
The guru should have the student make this supplication. Then, generate the student as Vajrasattva from the syllable hūṃ:
"The being without beginning or end,
Vajrasattva, the Great Joy,
Samantabhadra, the self of all,
The Lord of the Vajra-Arrogant Gesture."
This is explained as the reality that precedes all tathāgatas; it is the vajra samaya. Then, generate the bell from the syllable Aḥ: "This is explained as the following of the bell empowerment of all buddhas. You too must always hold it; the Victors intend it for supreme awakening." Reciting thus, take it with that very [mantra]. Then the disciple should say: "Existence is pure by its very nature; by its very nature, things are made. The being whose nature is pure will make existence sublime." With that, it should be rung. This is the bell samaya.
Then, the mudrā samaya is to be explained: "Having made the nature of the mind firm, and having made the entire body firm, that is explained as the mudrā." Thus, by blessing the wisdom mudrā, one should imagine: "May I enjoy all desires and may all siddhis be accomplished." Having blessed the wisdom mudrā through the stages of union, the act of embracing indivisibly is the mudrā samaya; this is the ritual of the three samayas.
Then, imagine that the very taking of the three samayas is the empowerment of Vajrasattva. Reciting the ritual explained during the occasion of the water empowerment, say: Oṃ āḥ sarvatathāgatābhiṣekatasamayaśriye hūṃ svāhā, and summon [the deity]. Then, visualize Akṣobhya upon the crown and bless [the disciple] with the mantra: Oṃ supratiṣṭha vajre svāhā.
In that regard, one should offer flowers and so forth. Then, having gathered [the offerings], the reality and purity of the maṇḍala are explained:
"The maṇḍala is explained as a lotus;
The maṇḍala of the mind is most wondrous.
The celestial mansion is consciousness,
Because it arises from the upward movement of the mind.
By the gathering of the five aggregates,
The five Buddhas are thoroughly proclaimed."
Such are the stages of the master. Then, having recited the three or one hundred and eight heart mantras of the glorious Mahākāla, one says: "O Blessed One bestowed by me, please remain close to this [disciple]," and gives [the empowerment]. The disciple also says: "O Venerable One, that which I am to receive, please remain close to me." Reciting this three times is the mantra permission for receiving.
Then, holding a vessel made of gold or silver containing the eye medicine of ghee and honey, one visualizes the syllable praṃ at the disciple's eyes and, while reciting "Oṃ vajranetra apahara paṭalaṃ hrīḥ," opens them. This is the stage of the eye medicine.
Then, while reciting "Aḥ," one holds a mirror and shows it to the disciple:
"Phenomena are like reflections:
Pure, clear, and unmixed;
Ungraspable and inexpressible,
Arising entirely from causes and karma.
Like a mirror, O Vajrasattva,
Pure, clear, and unmixed,
The Lord of all Buddhas
Dwells perfectly within your heart, my son.
Without abiding in any intrinsic nature,
Knowing phenomena in this way,
Perform the peerless benefit of sentient beings."
"Arising from the mind of the Protector"—this is the statement for the mirror empowerment. Then, having generated a bow from the syllable hoḥ and handing it over, one says: "By means of this, may you generate bliss for all the tathāgatas." The disciple also says: "For the sake of all the tathāgatas, I shall generate bliss by means of that." While reciting this, one should imagine striking all obstructors and strike in the four directions, above, and below with the arrow. This is the sequence of striking with the bow and arrow.
Then, having secluded the area behind a curtain or the like, one should offer a young maiden who possesses the samaya to the guru for the sake of the secret empowerment. The disciple, with palms joined, should visualize the guru as the Vajra Holder and make this supplication: "By the grace of your feet, I have obtained the unsurpassed activity. Therefore, O Protector, please grant the secret empowerment and take me under your care."
Then, the guru assumes the pride of the principal deity, generates the [consort] in the form of a goddess, and—having preceded this with the blessing of the vajra and lotus—engages in union. Having stabilized the coemergent [wisdom], the guru takes the bodhicitta with the thumb and ring finger and places it into the disciple's mouth in the form of the Speech Vajra. Then, the disciple should say, "Kye ma! How blissful!" and drink it. Then the consort rises and places the drop of the lotus-essence into the disciple's mouth. The disciple should likewise drink it. This is the ritual of the secret samaya.
Then, one should seek out a consort—either that very same person or another—who possesses the samaya and vows, and is endowed with beauty and youth. When the disciple has made the request with the words, "To the Buddha, by Vajrabodhi," and so forth, [the master] says:
"Take whatever you desire; this is the reliance upon the well-examined Buddhas. By the thorough application of the stages of the wheel, the bodhicitta residing in the vajra body is contemplated at the location of the jewel. Experience the samaya of supreme bliss." Having said this, he hands her over.
She, in turn, anoints herself with saffron and other fragrances, discards her clothes, and reveals her lotus, saying:
"O, in my lotus, which is endowed with all bliss, whoever relies upon it through the ritual, because they abide in me, they may enjoy the lotus as it is. For the sake of making offerings to the Buddhas and so forth, the nature of the King of Great Bliss is that which is shown at all times from this. BHAÑJA MOKṢA HOḤ."
Then, both she and the [male] mudrā generate themselves as a deity and a goddess. From two HŪṂs, the lotus and the vajra arise. From ĀḤ and OṂ, the filaments and the [vase-shaped] bulb arise. One visualizes a yellow PHAṬ at the opening of the vajra.
"The channel of the Lord of Vajra Form resides to the left of the bhaga. One should slightly extend the index finger. Having understood this, one should take the words of the Guru: OṂ SARVA TATHĀGATA ANURĀGAṆA VAJRA SVABHĀVA ĀTMAKO ’HAṂ. This is for the sake of bliss. Joined with the wisdom consort, together with glory, one perfectly symbolizes that very reality. The bodhicitta residing in the vajra body is contemplated at the location of the jewel."
Having reflected in that way and correctly grasped it, one should take [the substance] from the lotus of the maṇḍala with the tongue and, looking at it as suchness, drink it as the nature of the samaya. This is the ritual for the wisdom-gnosis empowerment.
Then, the fourth word empowerment is bestowed. Through meditating on that sprout of bodhicitta which arose during the wisdom-gnosis empowerment, one becomes free from obscurations. The nature of all phenomena, which is inconceivable, is the essence of the body of the fourth empowerment: the Great Seal (Mahāmudrā) body, the nature of the Great Vajradhara. This is the ritual for the fourth empowerment.
Then, placing [the master’s] hand in the student’s hand, one says:
“For that reason, one should act as the actual Buddha;
There is no Buddha by any other means.
Since this purifies all wandering beings,
You must never be separated from this application.
This is the unsurpassed vidyā-vow of all the Buddhas;
If the deluded violate this sequence,
They will not have the supreme siddhi.”
This is the ritual for bestowing the vidyā-vow.
Then, having generated the student as Vajrasattva, one says:
“This is the assembly of all the Buddhas,
Residing in the hand of Vajrasattva.
If you also hold it continuously,
The vow of Vajrapāṇi is firm.”
And reciting: OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI | VAJRASATTVA HĪḤ HĪ HĪ HĪ HŪṂ. Taking [the vajra] while reciting this is the ritual for bestowing the vajra-vow.
Then, with the essence mantra, the khaṭvāṅga and...
Recite the mantra three times over the ḍamaru, skull cup, and so forth, and say:
"Since the khaṭvāṅga, ḍamaru, and skull cup are the mudrā of Vajrasattva,
O Hero, take hold of these as they are entrusted to you.
May they become stable externally and internally!"
While reciting this, have them take hold of the items. Then, according to the specific yoga, bestow the specific hand symbols and ornaments such as the wheel. This is the ritual for bestowing the conduct of the vratas.
Next, perform the conduct of a tathāgata. Holding the edge of the religious robe at the heart with the left hand and forming the mudrā of fearlessness with the right, bestow the prophecy with the mantra:
"In order to completely destroy saṃsāra,
Having extracted you from the states of the lower realms,
I here prophesy you as the tathāgata Vajrasattva.
He he amogha vajra tathāgate siddhya samaya stvaṃ bhūr bhuvaḥ svaḥ."
Thus, the prophecy is bestowed. One should generate faith by thinking that the tathāgata upon whose body the flower fell has been prophesied as a perfectly enlightened Buddha by all the tathāgatas. This is the ritual for the prophecy.
Then, entrust the conch, bell, and scripture to the disciple, and say:
"From this day forward, with one voice,
Having pervaded everywhere,
We shall turn the great wheel of the unsurpassed
Dharma conch."
While reciting this, grant the general authorization. Then, in order to grant the specific authorization, sequentially generate the disciple as Vairocana and the other deities.
"For the benefit of all sentient beings in all world systems, turn the wheel of Dharma for them, according to how they are to be tamed." Substituting "vajra," "jewel," "lotus," and "activity" in place of "Dharma," the permission is granted five times. This is the ritual of permission.
Furthermore: "Having held a parasol over the head, having circumambulated from the right, and standing at the door with palms joined, one should recite the words while the parasol is held over [the disciple]. This disciple, having realized [this], becomes a holder of the tantra." Thus it is said. Then, to be established in the disciple's mind, one says: "From this day forth, you have become a master of the maṇḍala. You must uphold the mantra tantras. The Buddhas, the Bodhisattvas, and the deities will also be pleased." This and so forth is the ritual of encouragement.
Then, having received the empowerment and encouragement, one is praised in this way: "Today I have produced a life endowed with fruit. I have produced a mind endowed with awakening. Today I have been born into the family of the Buddhas. Today I have become a son of the Buddhas." Having said this, one should offer to the guru with devotion whatever one possesses: elephants, horses, jewels, gold, silver, clothing, ornaments, cattle, buffaloes, male servants, female servants, and beloved sons and wives who fulfill one's desires. This is the ritual of offering the fee. Furthermore:
Since even if one practices for the sake of authentic accomplishments, they will not be achieved without fire offerings (homa), it is explained that fire offerings should be performed as a prerequisite for accomplishing pacifying, enriching, and other activities. Furthermore:
"Though sentient beings are innumerable when divided,
They are explained as five when divided by family.
They are asserted as four when divided by activity.
Thus, in this hearth, the Venerable One spoke in that way."
And from the Vajra Wrathful Secret Union Tantra: "Regarding the hundred and ten hearths taught according to the divisions of activity: for pacifying, it is circular; for enriching, square; for magnetizing, the form of a vajra; and for wrathful rites, triangular, and so forth. Furthermore, it is explained that for pacifying it is triangular, and for wrathful rites it is triangular or a half-moon. Also, from the Glorious Kālacakra: 'For pacifying, the form of a bow, half a cubit in width.' And from the Glorious Buddhakapāla Tantra: 'For pacifying, square; for enriching, circular; for magnetizing, triangular; and for wrathful rites, the form of a half-moon, one cubit in width and height.'"
Therefore, one should understand here as well—just as explained in other tantras—the respective shapes, colors, and stages for marking the signs of the hearths for pacifying and so forth, as well as the distinctions of the ground, the directions, the specific times for the fire offering, and so on. If a yogi with a very stable mind contemplates everything as an illusion, the single taste of appearance and emptiness, then this will become the cause for obtaining whatever one desires.
With such an intention, one should understand all of this for the sake of those disciples who are inclined toward it. One should understand it according to the instructions, such as the characteristics of the hearth and so forth, as explained in the ritual of the fire offering (homa); having understood it here as well, one should perform the fire offering. This is the ritual for understanding what was explained in the fire offering ritual.
Then, one should make offerings to the maṇḍala oneself, and the disciples and others should make offerings and perform the gaṇacakra. One should receive the fee from the disciples. As for the respectful offering they should present: "Precious, delightful, and glorious women, one's own body, the earth, and so forth—these and others should also be offered. By pleasing the guru in whatever way possible, accomplishments (siddhi) arise from pleasing the guru. The Sage has taught that there is nothing else [more important] than this. Therefore, why would one not be inseparable from merit? It is for the sake of attaining the ascetic discipline (vrata). That unsurpassed master is the supreme mind of Vajrasattva."
Thus, after the Bodhisattva has given the torma offering and prostrated to the maṇḍala, one should make offerings with arghaṃ and so forth. Having dedicated the roots of virtue and requested forbearance, one should request the wisdom maṇḍala to depart with the words of departure accompanied by Oṃ, such as "Oṃ āḥ hūṃ vajra muḥ." Then, one should dissolve [the maṇḍala] with the vajra of the hand up to the central deity. Then, the colored powders should be placed in a vase and, together with great offerings, carried away and discarded in a river or similar place.
Then, the master should collect the materials offered by everyone and make use of them.
"For the disciples and so forth, it is not even a little. The offerings for the insertion of earth-treasures, consecrations, fire rituals, and the taking up of the maṇḍala—all of these belong to the preceptor," so the Vajradhara spoke. Thus it is said. Then, the preceptor, the activity-vajra, and the yoginīs should be pleased with garments and the like. One should give a Dharma feast to the Saṅgha, a gaṇacakra to the yoginīs, and food to the destitute. This is the ritual for the departure of the maṇḍala and so forth.
Then, here, a mantrin endowed with the yoga of the glorious Mahākāla, desiring to perform a torma offering to pacify obstacles at the beginning, middle, and end, should invite the maṇḍala circle of Indra and the others, as well as the nāgas and other sentient beings, by means of light rays from his own seed-syllable. Instantly, he should visualize them as the maṇḍala circle of the glorious Mahākāla. In front of him, he should fill a vessel with rice, large beans, fish, meat, alcohol, and so forth, or otherwise with just water and rice. From the syllables Yaṃ, Raṃ, and A, he should generate the wind, fire, and a tripod of human heads together with a skull-cup. Within that, the blessing of the five nectars and five lamps by means of the seed-syllables of the vases and so forth is as follows: the wind stirs, igniting the fire; by the heat of the fire, the syllables and so forth melt; from the steam of the melting, the syllable Hūṃ arises.
From that, one should visualize the khaṭvāṅga marked with a vajra three times, and through its melting, consecrate it as nectar. Above, one should contemplate the three syllables resting upon a moon; by means of these, consecrate the torma. Then, offer it with the mantra: oṃ haḥ ka ha ma la ni mu kha pra sā dhya pra sā dhya | mahā kā la buddha jñā pra hi to si | mā ra ya mā ra ya | kā ra ya kā ra ya | sarva duṣṭa pra duṣṭān | gṛhṇa gṛhṇa | mā ra mā ra | kha kha khā hi khā hi | sī ghrāṃ | da ha da ha | pa ca pa ca | hu re hu re | maṃ raṃ hūṃ phaṭ idaṃ laṃ gra ha gra ha śrī svā hā.
Furthermore, visualize the tongues of those [deities] as single-pointed vajras arising from the syllable hūṃ; by drawing [the nectar] through the tubes [of the tongues] and tasting the nectar, they experience great bliss. Having perfectly honored them with mouth-rinsing water and so forth, one who possesses diligence should accomplish the activity. Then, one should make a request for the desired aim. Having asked for forgiveness, say oṃ āḥ hūṃ vajra muḥ and request them to depart. This is the ritual of the torma.
It was not for the sake of pride, nor for my own desires; I have composed this for the sake of those who possess devotion. It was written so that they themselves might understand the sequence of the ritual without error and for the purpose of constructing the maṇḍala. Although my realization is small and my intellect inferior, through this summary, the Yoginī will grant the supreme siddhi. I, who grant the supreme, excellent, and constant bliss, have done this for the sake of making requests and for the sake of bestowing happiness upon those who possess compassion.
Through the root of virtue from performing this ritual for the construction of the maṇḍala of the glorious Mahākāla, may the world attain the state of a Vajradhara. This concludes the ritual of the maṇḍala of the glorious Mahākāla, titled The Source of Precious Siddhis, composed by the great paṇḍita Samantaśrī. It was translated and finalized by that same paṇḍita and the translator, the monk Chörap.
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.