Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a systematic procedure for the consecration (pratiṣṭhā) of sacred objects, including temples, statues, and ritual emblems. The text argues that the efficacy of the consecration depends on the practitioner's internal state—specifically devotion to the guru and compassion—and the precise execution of external rites. The process is structured as a progression from the preparation of the practitioner and the physical space to the ritual purification of the object through bathing and anointing. It further details the invocation of deities and the offering of incense and lamps to transform the physical object into a living presence of the Buddha or bodhisattva. By prescribing specific mantras and visualization techniques, such as the vajra-tongue, the text commits the reader to a disciplined synthesis of material offering and mental projection. It concludes by offering an abbreviated version of the rite, suggesting a flexibility in practice based on the practitioner's constraints while maintaining the core ritual requirements.
Provenance
About this text
A ritual manual detailing the stages of consecration, the Pratiṣṭhāvidhikrama belongs to the classical Tibetan tradition. The work is attributed to the Indian author Kṛṣṇa Paṇḍita. It was translated into Tibetan by Kṛṣṇa Paṇḍita and ’gos lhas btsas, and is preserved in the Tengyur (vol. ངི) within the collection of the Guhyasamāja and Related Tantras. Spanning nine pages in this edition, the work enacts the procedure for the consecration of sacred objects, including temples and emblems such as the vajra and the wheel. It argues that the ritual process—comprising the approach, preparatory consecration, and actual consecration—requires a disciple who is intensely diligent in virtuous dharma, compassionate, and devoted to the guru. The text instructs the practitioner to meditate on the basis of the body as emptiness and to employ specific visualizations, such as the syllable BHRŪṂ, to transform material objects. A scholar or serious reader consults this text today to understand the disciplined synthesis of mental projection and material offering required to establish the living presence of a deity within a physical vessel.
The work is significant for its illustration of the Indo-Tibetan Buddhist belief that physical objects can be animated as supports for practice through ritual technology. For the modern reader, it provides a primary example of how the intersection of mantra, mudra, and visualization is used to bridge the gap between material art and spiritual presence.
Structure
Passages
Section
Description
1-3
Preliminary Requirements
Introduction of the title, homage to Avalokiteśvara, and the qualifications required of the disciple.
4-5
Preparatory Rites
Instructions on arranging materials, deity visualization, and the ritual bathing and anointing of the image.
6-10
Invocation and Offerings
The process of requesting blessings, invoking deities from the ten directions, and presenting incense and lamps.
11-12
Installation and Dedication
The physical placement of the statue on a pedestal, circumambulation, and prayers for the benefit of sentient beings.
13
Abbreviated Procedure
A condensed version of the ritual for completion in a single day.
Themes
Ritual Purification (4-5)
Deity Invocation (6-7)
Materiality and Sacred Space (2, 11)
Compassion and Merit (3, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Pratiṣṭhāvidhikrama. In the language of Tibet: Rab tu gnas pa’i cho ga’i rim pa (The Stages of the Ritual for Consecration). Homage to the venerable Lord Avalokiteśvara.
Having bowed down to the Vajra Holder, who is completely filled with the nectar-like taste of coemergent bliss, I shall explain the ritual for consecration. In the various scriptural traditions previously taught by the Sugatas, the extensive rituals for consecration—including the arrangement of the great maṇḍala and so forth—were taught. Likewise, in those various tantras, the Vajra Holder taught extensively, and the accomplished masters composed works on consecration in accordance with those scriptures. Having condensed the essence of all those texts, I shall present them in three parts: the etymology, the classification, and the stages of the ritual.
Regarding the etymology: Pratiṣṭhā is derived from prakṛṣṭa (supreme) and tiṣṭhati (to remain). Thus, it is called "consecration" (rab gnas). In this context, "supreme" refers to the accomplishment of the deity as the nature of the wisdom-being (jñānasattva), and "long-lasting" refers to remaining for as long as saṃsāra endures.
The classification has two parts: the classification of the basis and the classification of the sādhana. As for the classification of the basis, it includes temples, stūpas, statues of deities, cloth paintings, and so forth; as well as archways, stone pillars, trees, wells, springs, and other such bases that are to be transformed into the nature of the Body (kāya). [Also included are] rosaries, worldly treatises, and...
Transcendent volumes and the like are the basis for the nature of speech. All the emblems of the deities, such as the vajra and the wheel, are the basis for the nature of mind. Regarding the classification of the sādhana: whatever is the basis of the body, such as a temple and so forth, one should meditate on it as emptiness. From that, the syllable BHRŪṂ; from BHRŪṂ, a wheel; and from that, one should accomplish the body as Vairocana and perform the consecration. The basis of speech, such as rosaries and volumes, should be accomplished as the Dharma Vajra from emptiness and then consecrated. The basis of mind, such as the vajra and so forth, should be accomplished as Akṣobhya and then consecrated. The presentation of the sequence of rituals is both extensive and concise.
Regarding that, as for the extensive [ritual], what kind of master should perform the consecration?
One who knows the system of the ten realities,
Who is learned in the profound and vast Dharma,
Skilled in the work of drawing the maṇḍala,
Who knows the rites of fire offerings and consecration,
Who is devoted to the stages of the Secret Mantra system,
Who abandons the conduct of the Śrāvakas,
Who is wise, peaceful, and endowed with knowledge,
Who has little anger and few desires,
Who has abandoned pride and whose senses are subdued,
Who guards against the root downfalls,
Who is diligent in mantra and meditative concentration,
Who has abandoned the stain of avarice,
Who is born of a noble lineage,
And who has compassion for sentient beings—
Such a person is worthy to perform the consecration.
What kind of disciple should [be present]?
One who possesses faith and delights in generosity,
Who maintains the manner of the training precepts,
And has completely abandoned deceit and guile.
One who is devoted to the guru and possesses compassion, who is intensely diligent in virtuous dharma—such a noble person should be accepted as a disciple. Then, one should engage in the sublime practice of consecration and so forth. Regarding the engagement in the practice of consecration, it consists of the approach (sevā), the preparatory consecration (adhivāsana), and the actual consecration (pratisthā).
As for performing the approach: during the six months, the four lunar mansions, the fourteen constellations, and on the seventh day of the lunar month, one should perform the consecration of the Victorious Ones and so forth. Therefore, one should perform the approach during those times. Furthermore, in a pleasing location such as a temple or a magnificent palace, having removed the defects of thorns and the like, one should prepare a fragrant chamber. Adorn it with canopies, parasols, banners, curtains, victory standards, fly-whisks, and so on. Having prepared the maṇḍala, the offerings, and the torma according to the ritual manual, one should emanate the wisdom maṇḍala and, preceded by offerings and praises, perform the approach for a month or half a month and so forth.
Then, if one constructs the maṇḍala for the sake of the consecration, one should prepare the maṇḍala of whichever ritual manual is being followed, after the preliminary ritual of the site has been completed. Next, the preparatory consecration should be performed. For that, one should construct a square bathing platform two cubits in height, well-built of bricks and the like, and smeared white with lime. Then, the object to be consecrated should be placed in one area. Following that, the preparatory consecration of the disciples and the preparatory consecration of the vases should be performed.
Then, having arranged all the necessary materials for the offerings, the torma, the bathing, and so forth, one should meditate on oneself in the form of whichever deity is appropriate. Having meditated on the protective wheel and so on according to the ritual manual, one should first perform the bathing for the deity to be consecrated. If it is a physical image, it should be facing east and dressed in yellow garments such as cotton cloth, with the mantra oṃ vajra vasta hūṃ. Then, having rotated white mustard seeds over which hūṃ has been recited and water over which oṃ has been recited three times with the right and left hands respectively, and having cast both into the fire, one should perform the rite of auspiciousness. Then, with the five products of a cow and the five nectars, one should anoint the image with a brush of dūrvā grass while reciting: oṃ sarvatathāgatakāyaviśodhane svāhā. Then, having placed fragrant sesame oil in a bronze vessel, one should smear it all over with a dūrvā brush while reciting: oṃ hūṃ traṃ hrīḥ khaṃ. Then, to make the sesame oil clear, one should wash it with water mixed with fragrant tree bark. Then, one should wash it with water mixed with the three whites and the three sweets. Then, one should wash it with a paste of āmalaka fruit. Then, one should bathe it and confer empowerment with the water from the vase, while playing musical instruments and reciting verses of auspiciousness, bathing it with the vase water. At that time, one should visualize that the Buddhas, Bodhisattvas, and the assembly of Vidyādharas in the sky are conferring empowerment and bathing [the deity] with vases of flowing nectar. Just as when he was born, all the Tathāgatas were bathed with pure divine water.
In the same way, I offer the ritual bath: Oṃ sarvatathāgata-abhiṣekasamaya-śriye hūṃ svāhā. Reciting this, one should bathe [the deity]. Then, one should thoroughly wipe the water clinging to the body with a red cloth. This is the ritual of bathing.
Next, one should anoint the heart of the deity with fragrances such as sandalwood and saffron, reciting vajra-gandhe āḥ. Then, one should offer flowers, incense, lamps, and food with their respective mantras. With the hand holding a vajra, one should touch the heart, the throat, the crown of the head, and the forehead with water.
Then, placing the right knee on the ground, holding the incense burner with the right hand and ringing the bell with the left, one should visualize a vajra arising from the syllable hūṃ on the tongue. In this manner, one should announce the request and make the supplication:
Hūṃ! Bhagavān, Great Vajra [Name], King of Vidyās, I prostrate and praise you. Out of compassion for the disciples and for the sake of making offerings to you, O Protectors whose nature is compassion, I wish to perform the consecration tomorrow morning. It is right that you show your grace to me and to this [object]. May the Buddhas attend to me, the compassionate Protectors of the World, the Arhats and Bodhisattvas, and all the deities of Secret Mantra, the gods and guardians of the world, and whatever powerful spirits there may be who delight in this teaching and have become supports for the Bodhisattvas—those who possess the vajra eyes. I, the Great Vajradhara [Name], by means of this King of Vidyās...
"I wish to perform the consecration. Therefore, out of compassion for me and the disciples, please grant your blessings." samayas tvaṃ ahaṃ. Recite this three times. By thus announcing and making the request, one should imagine that all the buddhas and bodhisattvas of the ten directions arrive in the space before one and turn their attention toward the rite.
Then, meditate on the basis of the consecration as emptiness. Through the sequence of the ritual, generate it as whichever deity is appropriate, or else generate it instantaneously from a mere syllable. Invite the wisdom-being (jñānasattva) by means of the seed-syllable at the heart. To the one residing in the sky, offer the water for the face with oṃ arghaṃ pratīccha. Offer the water for the feet with oṃ nīrati khaṃ. Offer the water for the feet with oṃ sarvāśodhane hūṃ. Then, offer everything from flowers up to the music. With jaḥ hūṃ baṃ hoḥ, dissolve the wisdom-being into the commitment-being (samayasattva). Again, offer the various offerings in sequence. Recite the mantra of whichever deity it may be as much as possible. Finally, request the departure with the hundred-syllable mantra and muḥ. This is the ritual for the preliminary preparation (sāmagrī).
Then, the next morning, arrange all the available offering materials at the site of the maṇḍala or the altar. Then, meditate on oneself as the deity. Preceded by the blessing of the offerings, perform the offerings and so forth. Then, meditate on the protection wheel against obstructors. Depending on the occasion, perform the emanation of the celestial palace and so on. Then, generate the deity for whom the consecration is to be performed.
Following that, holding a vessel of incense in the right hand and ringing a bell with the left, rest the right knee on the ground. Visualize the tongue as a vajra arising from the syllable HŪṂ, and recite from "HŪṂ, O Blessed One..." up to "...grant your blessing." Thus, invoke the deities. At the point where it says "tomorrow," substitute "today" and request their attention. Then, invite the wisdom beings into the sky with light rays from the seed syllable at the heart, and make offerings of water for the feet and so forth. Summon and dissolve them with JAḤ HŪṂ BAṂ HOḤ, merging them inseparably. Perform the bathing ritual according to the previous procedure. For an image, perform the bath directly; for a painting, a manuscript, or the like, perform the bath upon the reflection in a mirror. Furthermore, recite: "To the Blessed One, the Tathāgata, Arhat, Samyaksaṃbuddha, endowed with knowledge and conduct, the Sugata, the Knower of the World, the Charioteer who subdues beings, the Teacher of gods and humans—to him, I offer this bath endowed with all requisites. To these precious objects of worship, beautiful as mountains and adorned with sublime qualities, I offer this bath. To this precious Sublime Dharma, the sun that destroys ignorance and the medicine that clears the disease of cyclic existence, I offer this bath. To the Protector endowed with the power of compassion, who possesses the form of the terrifying fire that destroys the phenomena at the end of the eon, I offer this bath. Most satisfying and fortunate..."
With the beautiful attire of the sublime nectar, I offer this bath to the glorious Vajra [Name]. To those who are the emanation bodies of the Victors, appearing in the forms of deities for the sake of those to be trained, I offer this bath. To those who are supremely disciplined, who are filled with compassion and who always act for the benefit and happiness of others, I offer this bath. To the images of the Buddhas, the dwellings of the Sangha of those in training, the temples, and other sacred sites, I offer this bath.
Then, having made offerings such as the water for the feet, one should present whatever ornaments are available with the mantra: Oṃ vajrābharaṇavapuṣaṇe svāhā. Then, one should offer whatever praise is appropriate. Then, one should say this:
"I shall perform the consecration of that Blessed One, the Tathāgata, the Arhat, the Perfectly Complete Buddha, endowed with knowledge and conduct, the Sugata, the Knower of the World, the Charioteer who subdues beings, the Unsurpassed Teacher of gods and humans, the Blessed Buddha who teaches the perfection of cause and effect and has realized all phenomena. I shall perform the consecration of that Blessed One who has perfectly realized the thirty-seven factors of enlightenment, who has abandoned the ten non-virtues, and who has perfectly realized the four fearlessnesses, the eighteen unshared qualities, the applications of mindfulness, great compassion, and so forth."
I shall perform the consecration of this Buddha, the Blessed One, who has perfectly realized all the dharmas that extensively expand the trainings without exception, and who possesses the dharmas of the immeasurable qualities of a Sugata. I shall perform the consecration of this Buddha, the Blessed One, who has perfectly realized the five aggregates, such as the unsurpassed ethical discipline; who has perfectly realized the three miracles, the four divine abidings, and the four noble truths; and who, having attained mastery over non-erroneous objects of knowledge and primordial wisdom, has abandoned the four māras, such as the afflictions. I shall perform the consecration of this Buddha, the Blessed One, who possesses the ten perfections and the immeasurable accumulations of merit and primordial wisdom; who is adorned with the thirty-two marks of a great being and embellished with the eighty minor marks; whose body one can never tire of beholding and who is entirely pleasing to the sight; and who, having attained the ultimate state where the various lineages are unified in a single body, is the kinsman of all wandering beings.
Then, one should open the eyes with a golden probe anointed with añjana, reciting: Oṃ cakṣu cakṣu samanta cakṣu viśodhana vajra svāhā. Then, one should offer all the various types of offerings. First, one should confer the empowerment with the vase and present the ritual bathing water. Then, one should offer flowers, saying: "This is the supreme flower, grown from water and grown from land; I offer it with the utmost devotion. Please accept it as you please."
OṂ VAJRA PUṢPE HŪṂ. This is the supreme incense: both innate and compounded. I offer it with the utmost devotion; please accept it as you please. OṂ VAJRA DHŪPE HŪṂ. This lamp blazes in all directions, dispelling all darkness. In order to clear away the cataracts of ignorance, please accept it as you please. OṂ VAJRA DĪPE HŪṂ. This is the supreme fragrance: sandalwood, saffron, and so forth. I offer it with supreme faith; please accept it as you please. OṂ VAJRA GANDHE HŪṂ. This is the supreme divine food, endowed with color, fragrance, and taste, and perfectly possessed of both solid and soft foods. Please accept it as you please. OṂ VAJRA NAIVIDYE HŪṂ. Then, one offers the enjoyments of the five sensory pleasures: this supreme food, endowed with form, sound, smell, taste, and touch, I offer with faith; please accept it as you please. OṂ VAJRA DĪPYA ANNAṂ MĀDHYA DHYĀNA PRĪṆAṆE SVĀHĀ. Then, in accordance with the specific occasion of the basis for the consecration: for temples, stūpas, and the like, one emanates Vairocana and, with the syllable BHRŪṂ, transforms them into temples and stūpas. For a scripture, one visualizes it as the Mother Prajñāpāramitā or Vajradharma, which, through the syllable A, becomes the form of the letters; one should contemplate that through those letters, the welfare of beings is accomplished until the end of saṃsāra. Then, reciting the mantra of Amṛtakuṇḍalī with the right hand...
Holding a vajra, one should circumambulate the head, waist, and feet of the [statue or image] three times each. Then, having seated it as beautifully as possible without tilting on a pedestal or throne measuring one-third the height of the body, one should request it to remain steadfastly with: oṃ supratiṣṭha vajre svāhā.
Next, in order to ensure that the deities residing there are great, auspicious, and remain for a long time, one should offer torma to the Dharma protectors and make supplications. In particular, one should offer torma to Mahākāla and grant the empowerment and consecration, saying: "From this day forward, remember my command and protect and provide refuge for this place and its inhabitants for as long as they endure!"
Then, one should perform an extensive fire offering (homa) together with the tsāru (sweetened milk). Following that, one should recite the blessing of truth: "By the truth of the Buddha, Dharma, and Saṅgha; by the truth of the vidyā-mantras, secret mantras, dhāraṇī-mantras, essences (hṛdaya), mudrās, and all the deities of knowledge; by the truth of the inconceivable dependent origination; and by the power of this blessing of truth, may this representation of the body, speech, and mind of the Sugata—named [so-and-so]—be consecrated through offerings, praises, recitations, and so forth. From this moment until saṃsāra is emptied, may this essence of the Sugata’s body, speech, and mind become an object of prostration and a support for offerings for me, the patrons, and all sentient beings, and may it become a glorious protector for the accumulation of merit."
Possessing the power to protect beings and the great majesty of being "warm" and blessed, may I and all sentient beings come to possess immeasurable longevity, strength, complexion, happiness, wealth, sovereignty, noble lineage, physical form, and excellent glory. May we be liberated from the lower realms and attain the state of bliss. May we obtain the supreme enjoyments and become the glorious protectors of all sentient beings. May we be definitively freed from the sufferings of body and mind and from mental unease. May all our intentions be fulfilled and may we be supremely devoted to the mind of awakening (bodhicitta). May we completely abandon the afflictions and secondary afflictions, such as attachment, aversion, ignorance, pride, arrogance, jealousy, and stinginess. May we attain the fruits of the Śrāvaka, Pratyekabuddha, and unsurpassed awakening, and swiftly attain the state of non-abiding nirvāṇa.
Then, one should recite the sūtras such as the verses for circumambulation, perform circumambulations, and prostrate. From that point on, the support for merit has been established. Then, in order to increase the virtue of the disciples, the preceptor should accept the offerings.
"Just as you have made this request,
According to the ritual for consecration,
I have performed it perfectly with a compassionate mind.
Therefore, offer whatever you have acquired."
Then, with a mind free from attachment, the disciples should offer whatever they have acquired to the guru, make offerings, prostrate, and perform circumambulations. This is the detailed explanation of the ritual.
The abbreviated ritual is as follows: having first performed the preliminary retreat, without performing the preparatory consecration, one should perform the consecration in a single day, completing all the rites such as the ritual bathing, just as before. If a maṇḍala is to be drawn for the purpose of consecration, the principal deity of whichever consecration is being performed should be used. For temples and the like, Vairocana should be used. For the sake of protection, rosaries and so forth for male and female yogins should be blessed with just the three syllables of the mantra and then given.
As for the fault of not performing the consecration:
Just as people do not offer worship
To a person who lacks noble lineage,
Likewise, for supports of body, speech, and mind
That have not been consecrated,
Homage and offerings are fruitless.
Like a fire offering made to ashes
Devoid of mantra, they are fruitless.
Therefore, once the supports of body, speech, and mind
Have been fashioned, one should not leave them long.
Since prosperity and wealth will decline,
One should quickly perform the consecration.
This is a concise summary of the scriptures
Of the Sugatas, the Gurus, and the extensive sūtras,
Written clearly so that even the simple-minded
May understand it without difficulty.
The Stages of the Ritual for Consecration composed by the master Kṛṣṇācārya is complete. It was translated by [the Indian master] himself and ’Gos Lhas btsas.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.