Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text, titled Maṇḍalavidhi-nāma in Sanskrit and Maṇḍala-gyi cho-ga in Tibetan, provides instructions for the construction and visualization of a maṇḍala. The text begins by establishing a fundamental taxonomic distinction between two modes of practice: the mental visualization of the sacred space and its physical performance. Following an invocation to Mañjuśrī, the text transitions into a series of mantra-based offerings to various 'jewels' (ratna), including the cloth, sword, and wheel jewels, as well as the treasure of all jewels. The ritual then describes the spatial architecture of a supreme maṇḍala, detailing a concentric layout that includes outer iron mountains and intermediate play-oceans. By combining these elements, the text commits the practitioner to a precise synthesis of linguistic invocation and spatial mapping, aiming to manifest a cosmic environment through both internal cognitive effort and external ritual action.
Provenance
About this text
A ritual manual concerning the maṇḍala, the Maṇḍalavidhi is a work of the classical Tibetan period. It is attributed to the Indian author Kamalarakṣita. The text was translated into Tibetan by lo tsa ba shri pra dz+nya na ki rti and is preserved in the Tengyur, volume མི, where it comprises two pages. Within the canonical structure, it is situated among the Other Skillful Means Tantras. The work enacts the creation of sacred space, distinguishing between the mental visualization of the maṇḍala and its physical performance. It details the physical construction of four types of maṇḍalas—including those of the master and the meditational deity—and describes a supreme maṇḍala characterized by a concentric architecture of outer iron mountains and intermediate play-oceans. Through an invocation to Mañjuśrī and a series of mantra-based offerings to various jewels, such as the sword and wheel jewels, the ritual guides the yogin in manifesting a cosmic environment. A scholar or serious reader consults this text today to examine the precise synthesis of linguistic invocation and spatial mapping intended to support the practitioner's desire for buddhahood.
The work is significant for its illustration of the dual nature of Buddhist ritual technology, where mental imagery and physical manifestation are treated as complementary. It reflects the integration of Indian ritual structures with Tibetan translation practices and the use of specific symbolic iconography, such as the iron mountains, to define sacred boundaries.
Structure
Passages
Section
Description
1
Introduction and Taxonomy
Provides the title in Sanskrit and Tibetan, an homage to Mañjuśrī, and the distinction between mental and physical maṇḍalas.
2
Invocations and Spatial Description
Contains a series of mantras dedicated to various jewels and a description of the maṇḍala's outer perimeter and intermediate zones.
Themes
Mental vs. Physical Ritual (1)
Mantra and Offering (2)
Cosmological Architecture (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Maṇḍalavidhi-nāma. In the language of Tibet: Maṇḍala-gyi cho-ga zhes-bya-ba (The Ritual of the Maṇḍala). Homage to the Protector Mañjuśrī.
The maṇḍala, in brief, is of two types: that which is mentally visualized and that which is physically performed. Regarding the physical, four types are taught: the maṇḍala of the master, the maṇḍala of the meditational deity, the maṇḍala of offerings, and the maṇḍala of beauty. I shall briefly explain the maṇḍala of the Vajra Master.
On a level and pleasing ground, one should smear it with the five products of a cow. With saffron and other fragrant waters, one should smear it three times a day. Oṃ vajrarekhe hūṃ.
With beautiful precious grains or flowers free of living organisms, one should arrange the eighteen parts. First, one should begin from one's own direction: Mount Meru at the bottom, the four continents such as Pūrvavideha, and the four pure sub-continents to the left; these should be clearly visualized in the manner of being spread out. Within, likewise, the eight precious jewels should fill the eight continents and be offered. Then, one should visualize Mount Meru above, together with the celestial palace and the seats. Having invited the Guru and the Buddhas, one should offer the maṇḍala with devotion.
Oṃ āḥ hūṃ merave namaḥ.
Oṃ ya pūrvavidehāya namaḥ.
Oṃ ra jambudvīpāya namaḥ.
Oṃ va uttarakurave namaḥ.
Oṃ la aparagodānīyāya namaḥ.
Oṃ ya upadvīpāya namaḥ.
Oṃ ra upadvīpāya namaḥ.
Oṃ va upadvīpāya namaḥ.
Oṃ la upadvīpāya namaḥ.
Oṃ ya gajaratanāya namaḥ.
Oṃ ra puruṣaratanāya namaḥ.
Oṃ la aśvaratanāya namaḥ.
Oṃ vastriratnāya namaḥ. Oṃ khaḍgaratnāya namaḥ. Oṃ ramaṇiratnāya namaḥ. Oṃ va sarvaratnānidhibhyo namaḥ. Oṃ la cakraratnādhibhyo namaḥ. Oṃ āḥ hūṃ dhāra ve namaḥ.
The supreme maṇḍala, exquisitely arranged, with the intermediate play-oceans and the outer perimeter of iron mountains—whatever maṇḍala is offered with joy and enthusiasm, the yogin who practices it, with the mind desiring buddhahood for the sake of benefiting beings, and in order to swiftly pacify all discordant factors, should offer it to the Guru Vajradhara with the power of diligence during the three times.
The yogin who upholds the lineage of all the Buddhas, by offering this excellent maṇḍala that pleases [the Guru], will abandon all faults, both seen and unseen, and attain the common and supreme siddhis. Thus it was explained by the Perfect Buddha in the Cakrasaṃvara Tantra. Therefore, one should offer the maṇḍala with effort.
By whatever virtue is obtained through my composition of this maṇḍala, may all beings rely upon the Guru and attain the stage of Vajradhara.
The actual maṇḍala is complete. This maṇḍala ritual was composed by the Indian Abbot Kamalarakṣita, based on the four hundred and fifty [verse] Yamāri Tantra. It was translated by the translator Śrī Prajñājñānakīrti.
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.