Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive liturgical framework for entering the samaya (sacred commitment) of the deity Vajrabhairava. It functions as a manual for the transition from preliminary preparations to the attainment of spiritual accomplishments, guiding the practitioner through the physical and mental construction of a sacred space. The text begins with the purification and seizing of the ritual site, followed by the precise arrangement of a maṇḍala featuring both traditional offerings and cemetery-style symbols such as corpses and blood. It then details the process of initiation, including the use of the all-activity vase, the generation of the candidate as Vairocana, and the transmission of the vajra of great wisdom. By integrating complex visualizations, mantra recitations, and fire offerings, the work commits the reader to a rigorous path of non-dual realization and strict adherence to tantric vows. The ultimate goal is the transformation of the practitioner's body, speech, and mind into the vajra nature of the deity for the benefit of all sentient beings.
Provenance
About this text
A ritual manual for entering the samaya of the deity Vajrabhairava, the Śrīvajrabhairavasamayamaṇḍalavidhi belongs to the classical Tibetan tradition. The work is attributed to the Indian author Lalitavajra. It was translated into Tibetan by Amoghavajra (II) and lo tsa ba mar pa dge bsnyen chos ’bar, and is preserved in the Tengyur (vol. མི) within the collection of Other Skillful Means Tantras, where it extends over 17 pages. The work enacts a liturgical process for the construction of a sacred space, beginning with the purification and seizing of the ritual site through the use of mantras and the striking of the earth. It guides the practitioner through the visualization of the ground as a blazing crossed-vajra arising from emptiness and the subsequent consecration of the maṇḍala. A scholar or serious reader consults this text today to examine the precise integration of visualization, mudrā, and mantra required for the transition from preliminary preparations to the attainment of spiritual accomplishments, as well as the specific requirements for the disciple and the Vajra Master in the establishment of the maṇḍala.
Sanskrit title
Śrīvajrabhairavasamayamaṇḍalavidhi
Indian author
Lalitavajra
Tibetan translators
Amoghavajra (II), lo tsa ba mar pa dge bsnyen chos ’bar
Cite thisAnuvāda, “A Ritual for the Commitment Maṇḍala of the Glorious Vajrabhairava” (Toh 1986), machine draft, 2026.https://naxiai.com/tibetan/works/toh1986
Summary & commentary
Significance
The work is significant as it preserves the specific ritual technology of the Vajrabhairava cycle, illustrating the intersection of cemetery aesthetics and high tantric philosophy. For the modern reader, it demonstrates the precise methodology of Indo-Tibetan initiation and the role of the guru in facilitating the transition from ordinary perception to the state of a vajra-holder.
Structure
Passages
Section
Description
1-9
Preparations and Site Consecration
Initial visualizations, the ritual seizing of the site, and the preparation of consecrated materials including water and threads.
10-11
Maṇḍala Construction and Offerings
The spatial arrangement of the maṇḍala, including the placement of fire circles, corpses, and specific offering materials like meat and blood.
12-20
Initiation and Empowerment
The process of conferring initiation, the transformation of the candidate, the transmission of wisdom, and the formal entry into the family of tathāgatas.
21-23
Final Rites and Conclusion
Midnight meditative equipoise, the bestowing of nectar, final prophecies, and concluding feast and fire offerings.
Themes
Non-duality and Transformation (12, 15, 16)
Ritual Purity and Consecration (5, 7, 8)
Samaya and Tantric Commitment (15, 17, 18)
Cemetery and Wrathful Imagery (10, 11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual for the Commitment Maṇḍala of the Glorious Vajrabhairava·
In the language of India: Śrīvajrabhairavasamayamaṇḍalavidhiḥ. In the language of Tibet: dPal rdo rje ’jigs byed kyi dam tshig la ’jug pa’i dkyil ’khor gyi cho ga (The Ritual of the Maṇḍala for Entering the Samaya of Glorious Vajrabhairava). Homage to Mañjuśrī Kumārabhūta!
First, a disciple who is certain of the Mahāyāna lineage and possesses faith, desiring to attain the supreme state, should repeatedly make requests to a guru who possesses the qualities of the ten suchnesses and so forth, and who has come through the definitive stages of the lineage. Having been accepted at an auspicious place and time, and having obtained permission—whether superior, middling, or inferior—for the purpose of pleasing the glorious Vajrabhairava with extensive offerings to the guru, the disciple should be purified accordingly. When the requisites such as the fire offering have been properly assembled, this is the preliminary ritual of approach.
Then, in the place as described, together with the [visualized] beings, one should sprinkle with the water of all-activity, meditate on the maṇḍala wheel, make offerings, and perform the offering cake (torma) ritual. Then, having performed the taking of the earth from the earth goddess and so forth, one should abide in the samādhi of Amṛtakuṇḍalī. Having encircled the intended site with colored cords and ritual daggers (kīla), one should dig and purify it as appropriate. Having made a maṇḍala the size of a cowhide, one should insert the earth-treasures as is fitting, and having tamped it down firmly with the five products of a cow, incense, and so forth, one should adorn it with ornaments and arrange all the offering requisites.
After the master, adorned with ornaments, has completed the visualization of the yoga upon the maṇḍala, he perceives the entire ground arising from the state of emptiness as a blazing crossed-vajra. Then, the disciples, abiding in the meditative absorption of the four goddesses, request him to arise in order to consecrate the maṇḍala from the four directions. Following this, the Vajra Master rises from meditative equipoise and visualizes the sun and moon clearly appearing in his two eyes from the syllables MA and A. He meditates that their light rays overwhelm all world systems. He imagines his two feet as blazing crossed-vajras arising from the syllable HAṂ. Circling three times to the right from the northeast corner, he strikes terror into all elemental spirits with the four HŪṂs. Then, standing upon the maṇḍala with great majesty, he performs dance movements while gazing in all directions. Remaining there, in order to destroy those who wish to create obstacles, he emanates five wrathful Amṛtakuṇḍalis from his heart. These are the upper bodies of the wrathful deities fixed upon the kīla pegs. Holding a hammer in the right hand and a kīla in the left, he strikes the ten guardians of the directions, visualizing them as being completely pierced. He recites: OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀN PHAṬ PHAṬ KĪLAYA KĪLAYA SARVA PĀPAṂ PHAṬ PHAṬ HŪṂ VAJRA KĪLAYA SARVA VIGHNĀN.
Vajradhara ājñāpayati kāyavākcittavajrakīlaya hūṃ phaṭ. With this, one should perform the striking. One should also subdue [the obstructors] with the mantra of Amṛtakuṇḍalī and so forth. This is the ritual for thoroughly seizing the site.
Following that, having sat properly upon the seat, with the three-pointed mudrā of the right hand, at the very moment of striking the earth, one should meditate that the goddess, together with her lotus, emerges from the navel upward. With palms joined in the manner of obeying a command, one should make offerings, offer supplications, and issue the command. Having granted permission, she dissolves into that very site.
Then, in the center of that maṇḍala, one should prepare a square maṇḍala smeared with fragrance and arrange heaps of flowers. Likewise, one should place a drop of fragrance and heaps of flowers equal in number to the deities. With the mantra Śrīvajrabhairava adhiṣṭhāna, one should visualize that the very maṇḍala of the approach practice becomes stabilized here.
Then, having invited the natural maṇḍala, one should supplicate it as it dwells inseparably within that [visualized maṇḍala] by means of offerings and praises:
"Homage to the Blessed Mañjuvajra,
The King of Vidyā-mantras.
I, the protector, wish to draw
The maṇḍala of Yamāntaka.
For the benefit of the disciples
And also for your own worship,
Blessed One, I am devoted;
Please grant your blessings.
All Buddhas, please turn your attention to me,
You who act for the benefit of beings through the wheel,
Bodhisattvas dwelling in the fruit,
And other deities of the Secret Mantra."
O gods who protect the world, and all beings who possess the divine eye and truly delight in the Buddha’s teaching, whoever you may be: for the sake of all wandering beings, I, [Name], the Vajra-holder, shall draw the maṇḍala of Yamāntaka as it can be properly utilized. Having taken me and all my disciples under your compassionate care, please grant your blessings so that we may all enter the maṇḍala. With incense and music, everyone should kneel and make this request. They, in turn, should grant their permission, declaring, "You are the protector and refuge of wandering beings." Then, in the manner of a formal response, one should perform offerings and praises. This is the ritual for the preliminary consecration of the deities.
Next, take six, twelve, or more precious vases, beautiful in their proportions and shape, and paint them white. Upon various lotuses, draw the mudrās of the respective families; for the all-activity vase, draw a crossed vajra. Fill them with the five essential grains, precious gems, medicinal herbs, perfumes, and essences. Having filled them with incense and the like, adorn them with neck-cloths, flower garlands, mouth-ornaments, and dhāraṇī cords tied to vajras. Set up a curtain, and from the state of non-objectification, visualize that within a celestial palace made of jewels, upon a lotus stalk, are the sun and moon. Upon those, through the three rituals, generate the body of the principal deity, accomplish the jñānasattva, and having offered and praised, perform the recitation.
After reciting the mantra one hundred and eight times or as appropriate, when the water for the offering is touched with the hundred-syllable mantra recited as appropriate, one should visualize it as being of the nature of a melting drop. This should be applied similarly to all the vases, while the all-accomplishing vase should be generated upon a lotus. This is the ritual for the consecration of the vases.
Then, a mandala should be prepared in the eastern direction. The disciples should make offerings to the master with their various resources. Furthermore, the disciples, having been granted the refuge and so forth, should supplicate the master:
"O Great Joy, you are my teacher;
O Master, please attend to me.
O Great Protector, who has shown the way
To great enlightenment, please grant me your grace.
Bestow upon me the reality of the samaya;
Bestow upon me the bodhicitta as well.
Bestow upon me the Three Jewels—
The Buddha, the Dharma, and the Sangha.
O Protector, I wish to enter
The supreme city of great liberation."
After supplicating in this way three times, the Vajra Master should then inspire the disciples:
"In this world, the Omniscient Ones
Are like the udumbara flower;
They appear only once in a great while,
Or perhaps not at all.
The rituals of Secret Mantra practice
Are far rarer still than that.
Thus, like a supreme wish-fulfilling jewel,
It should be taken by a good captain.
If one becomes heedless,
It will produce an ocean of suffering."
Having spoken thus, he should continue:
Then, to describe the great qualities of the Secret Mantra:
"Come, son! I shall perfectly teach you the rituals of the Secret Mantra practice of the Mahāyāna. You must rely upon this great system. All the perfect buddhas of the past, those yet to come, and the perfect buddhas of the present who remain for the benefit of wandering beings—all of them, having discovered this excellent ritual of Secret Mantra, attained immeasurable omniscience as heroes at the foot of the Bodhi tree. By that peerless ritual of Secret Mantra, Śākyasiṃha and the others also conquered the great, most formidable hosts of Māra. Having turned the wheel of Dharma, they passed into nirvāṇa. Therefore, in order to attain omniscience, my son, apply your intellect to this!"
Thus, it is recited three times. Then, according to the ritual, one should perform the continuous confession and generate the supreme mind of awakening. As for that ritual: within the body of the disciple, through the mechanism of the four elements, the mass of light becomes clearly manifest as the three syllables. These are gathered by the wind flowing through the right and left nostrils, drawn out from the heart through the secret place, and transformed into Vajrasattva in front. Having blessed him as the vajra body, speech, and mind, one presents offerings and has him recite the mantra of his own family one hundred and eight times. Then, the vows, samayas, and so forth, as appropriate for the Kriyā Tantra and other classes, are bestowed, along with the distinctions of prohibitions and permissions.
One should also proclaim all the disadvantages. Then, the tooth-stick is given and the purification is recited: Oṃ hrīḥ viśuddha dharmā sarvapāpaṃ niścāsyaviśodhaya sarvavikalpana pāpamapanāya hūṃ. Thus, it should be consecrated for all. It should be understood that the essence-mantra of the family is recited over the protection cord. The bundles of kuśa grass are also thoroughly consecrated for the pillow and the seat and then given. Without the mind being distracted by other activities, one should think only of the meaning of the essence, the glorious Yamāntaka. Then, having given the instructions, they may remain as they please. One should visualize the maṇḍala in front as abiding in the nature of method and wisdom. This is the ritual for the preliminary placement of the disciples.
Then, at the time of the morning, the mantrin, together with the yoga, having made perfect offerings to that maṇḍala which was previously clearly visualized, views it as abiding in the sky. Having cleansed the maṇḍala, the marking cord is then prepared: five colored threads are arranged in the center and the four directions. First, they should be made non-referential. Then, from the complete transformation of the five syllables and five hand-symbols, the five families are established. They are blessed by the wisdom beings and offered with offerings. Then, they are wound back into the cord and placed there. The end of the cord is handed to the practice assistant, who arises from the sound of ja. The five cords are arranged between one's five fingers, and: anyonyānugata sarvadharmāḥ parasparānupraviṣṭa sarvadharmā atyanta-anupraviṣṭa sarvadharmā vajrasiddhi hūṃ aḥ.
With these words, one should roll [the thread] between the ten fingers. To that thread thus properly prepared, one should recite: oṃ vajrasamayasūtra matikrama hūṃ, and make offerings to it as appropriate, having anointed it with perfumes and incense. Then, the master prepares the thread with the mantra, and with the sound of jaḥ, he hands over the end of the thread. Visualizing clearly the natural maṇḍala, the master then faces north from the south and strikes the first line. Then, facing north from the south, he strikes the line for the eastern rim. Likewise, facing south from the north, he strikes the line for the western rim. Likewise, facing east from the west, he strikes the line for the northern rim. Then, facing west from the east, he strikes the line for the southern rim. Then, standing at the southeast and northwest corners, and at the southwest and northeast corners, he strikes the lines for the intermediate directions. Then, having divided [the space] into sixteen major sections, the minor subdivisions should be struck as appropriate. Then, the number of circumferential lines must be determined. One should also fully understand the additional [lines] outside of the sixteen. Then, as for the ritual of the pigments: white, yellow, red, green, and blue should be placed individually inside skull-cups. Making them manifest as the five primordial wisdoms, one makes offerings. Then, the mantra for blessing the pigments as they are fully transformed is: oṃ vajrasamaya hūṃ. Viewing them as the nature of the five primordial wisdoms, one draws the five lines in the northeast corner. Then, having covered the skull-cups, one should press them underfoot.
"This dharmadhātu is utterly pure,
It brings complete liberation to the realms of sentient beings.
It is the abode of all Tathāgatas,
The Victorious One, Mañjunātha, the Vajra Holder."
Having spoken thus, one should place the heaps of colored powder and then fill the holes of the ritual daggers (kīla). Then, as taught in the Tantra, one should draw the maṇḍala starting from the center without confusing the sequence:
"At the time of midnight,
Endowed with the application of the buffalo-faced [deity],
Naked, with hair loose, and anointed with nectar,
With various pigments such as charnel ground charcoal,
Bone powder, and so forth,
One should beautifully draw the maṇḍala.
It is square with four doors,
Adorned with four archways and lattices,
With bells and half-bells,
Sun and moon, and jewel garlands,
Jewel beams and beautiful roofs,
Adorned with pinnacles and clouds of light rays.
The sides are beautifully filled and densely arrayed
With the five sensory qualities,
With various flower garlands,
And the eight [auspicious] objects such as jewel victory banners,
Erected and adorning all the corners.
The ground is a blazing crossed vajra.
In the center of its hub,
Is the form of the supreme wheel,
Circular, with nine squares,
Adorned with garlands of dry and fresh skulls.
The intermediate corridors, the corners, and the four doors are beautiful.
Staying at one door,
One should completely close off the other doors."
As it is thus taught, the center is circular with nine squares. Outside of that, the crossed vajra has its tips reaching into the doors.
The perimeter of the enclosure should be a circle of fire with rays of light, arranged as appropriate. As for the actual placement of the symbols: in the center is a corpse with its head facing south. In the intermediate gallery, there is a head in the east, a hand in the south, intestines in the west, and a foot in the north. In the eastern corner is a skull cup filled with blood; in the southern corner, a garland of skull fragments; in the western corner, a cemetery cloth, that is, a stretched-out human skin; and in the northern corner, a person impaled on a stake. These are the inner symbols. Then, the outer mudrās are to be arranged: on the eastern ledge, one should draw a curved knife, a single-pointed weapon, a pestle, a dagger, a single-pointed vajra, a hook, and so forth. On the southern ledge, one should draw an axe, an arrow, a khaṭvāṅga, a club, a wheel, a vajra-noose, and so forth. On the western ledge, one should draw a vajra, a small drum, a shield, a bow, a bell, a cloth fluttering in the wind, and so forth. On the northern ledge, one should draw a threatening gesture, a three-pointed banner, an elephant hide, a vajra-hammer, a spear, a vajra-fire hearth, and so forth. In particular, at each of the four gates and four corners, one should place a fierce vetāla (zombie) in its respective attire. Above the central vetāla, upon a multicolored lotus, one should place a curved knife or a blazing sword as a symbol. This is the sequence for drawing the maṇḍala. Then, the vases are to be arranged: the vase of the principal deity is placed in the center.
Place the other nine [vases] together with the activity vase in the northeast, and entrust the activity of protection to Vighnantakṛt. Then, regarding the arrangement of the offering materials: in general, all types of meat and blood are primarily taught. The offerings should be set out, their number, and their sequence exactly as taught. As for the eight great lamps, they are to be arranged in the eight cardinal and intermediate directions and so forth. At the four gates and four corners, there are eight great skull-cup tormas filled with various meats and bloods. Furthermore, there are the various materials for the gaṇacakra as appropriate, the materials for the five sensory qualities such as pairs of garments, and the decorative materials such as canopies, banners, parasols, and curtains. The protective materials include the ritual dagger and sword, the great arrow, the gate-guardians and intermediate guardians, and so forth. The materials for accomplishment are the practitioners of yoga, whether they have attained a single-pointed samādhi or not, who are capable of remaining in meditative equipoise. This is the sequence for adorning the maṇḍala.
Then, the Vajra Master, holding the vajra and bell and with a blazing gaze, should circumambulate the maṇḍala and correct any errors. One should understand this as the blessing by means of the protection wheel. Then, sitting on a seat at the southern gate, with the mind in meditative equipoise, one emanates the maṇḍala of the samayasattva according to the ritual. That which abides in the space [above] is also [visualized] with a blazing gaze and the application of the syllable JA.
Having seen that [the disciple] has become non-dual by reciting "Śrī Vajrabhairava mahāmaṇḍala āveśaya a a a," one should establish the six sense bases as the nature of the vajra body, speech, and mind. Then, the wisdom maṇḍala is invited, and when they have become inseparable, one should recognize that all the buddhas are conferring empowerment.
Then, any intelligent disciple who wishes to manifest the maṇḍala should strive to make offerings to the guru, the supreme of all offerings. With faith, they should bow at the feet of the venerable one and offer their own self along with their possessions—whatever is available and pleasing to the mind. Then, until reaching the essence of enlightenment, they should bow at the lotus feet, exhort [the guru] to protect the supreme vehicle, and radiate the lamp that dispels the darkness of wandering beings.
Then, that Vajra Master, having clearly perceived [the disciple] as the king of self-awareness, blesses the six sense bases and the body, speech, and mind as vajras. Having blessed them as the wisdom maṇḍala and desiring to confer empowerment, he first performs the sprinkling of purification. He offers the drinking water and the ritual bath, and presents many varieties of offerings such as incense, the five sensory qualities, and the nectar of purification, ignition, and realization. Having thus made perfect offerings to all the buddhas, he likewise makes extensive offerings to the worldly deities. Then, those [offerings] are understood to be of an illusory nature.
It is taught that all purposes are accomplished through the fire offerings of pacification and enrichment, just as it is stated in one's own conceptual [tantras]. Then, for the sake of conferring initiation upon the disciples, one enters through the yoga of the Universal Monarch. Having obtained the permission of the self, there is no doubt that the benefit of others will become supreme.
Then, for the purpose of the disciples' initiation, they should make this supplication to the master:
"O Omniscient One, embodiment of the aggregate of wisdom,
Who completely purifies the wheel of existence,
Just as the precious [jewel] was explained,
O Lord, please grant your grace to me.
Having abandoned the lotus of your feet,
I have no other refuge, O Protector.
O Great Sage, protector of beings,
Please grant me your supreme intelligence."
Then, the supplication from the four directions is as follows:
"O Peaceful One, the Tathāgata of all,
Abode of all the Tathāgatas,
Supreme selflessness of all phenomena,
Please explain the sublime maṇḍala.
Perfectly complete with all the marks,
Completely abandoned of all non-marks,
Samantabhadra, supreme of bodies,
Sublime maṇḍala, the source of the supreme peaceful dharma.
Purifying the conduct of wisdom,
Samantabhadra, supreme of speech,
Maṇḍala of the great mind of all sentient beings,
Naturally pure and stainless,
Samantabhadra, supreme of mind, the charioteer,
Maṇḍala..."
Then, the vows and samayas of the five families are bestowed. Prior to that, if one has properly purified through the perpetual confession and so forth, the master remains behind the curtain.
The Action Vajra should wash the candidate outside with the all-activity vase as appropriate, cover their face with a red cloth, and generate them as Vairocana. Placing a flower garland in their cupped hands while reciting oṃ khaṃ vīra hūṃ, he should have them hold a vajra. Once they have gone to the edge of the curtain along with the instructions, he should expel all hosts of obstructors with the four-faced mantra and the mantras of the four Takkirājas. He then commands: "Who are you, and what do you delight in?" The candidate, having properly prepared with faith, replies: "I delight in good fortune." Then, the supreme mind of awakening should be generated in them, and as they enter within the curtain, they say: bodhicittam utpādayāmi.
Sealing their heart center with a vajra and nectar, he says: "Today, all the Tathāgatas will bestow their blessings upon you. This great locus of the suchness of the sublime secret of all the Tathāgatas shall be taught to you without error. You must not speak of this to those who have not entered the maṇḍala, nor is it appropriate to speak of it to those with little faith or those who are not fully ripened. If you speak of it carelessly, your head will split apart."
Then, he blesses the three places with the three syllables and applies drops of nectar together with a vajra. Meditating on the placement of a sun and moon joined together at each, he further commands as follows:
From this day forward, you should know that you have entered the family of all the tathāgatas. Therefore, I shall generate the vajra of great wisdom within you. By means of this wisdom, you will attain even the siddhis of all the tathāgatas, let alone other siddhis. These [teachings] must not be spoken in the presence of those who have not seen the great maṇḍala, lest your samaya be impaired.
"Vajrasattva also dwells perfectly within your heart today. If you speak of this way, he will immediately tear [your heart] and depart."
OṂ VAJRASATTVA HŪṂ.
Then, taking the vajra from the nectar prepared in the lotus vessel, place it upon the disciple's tongue:
"This is the water of vajra nectar. If the samaya is transgressed, it will burn. If the samaya is guarded, all siddhis will be accomplished by this water of vajra nectar."
OṂ VAJRA AMṚTA UDAKA ṬHAḤ.
"From this day forward, I am your Vajrapāṇi. You must perform the virtuous deeds as I command. Do not perform actions that would show me contempt. If you do not abandon such misdeeds and pass away, you will surely fall into the hell realms."
Then the disciple should make this supplication:
"From now on, may I be blessed by all the tathāgatas, and may Vajrasattva descend into me."
Having said this, the guru, possessing the lineage of blessings, in order to bless the vajra disciple:
Through the maṇḍala of the heart’s blessing, the body of the disciple and the substances of dependent origination, by that yoga of the vajra of speech, the mind is blessed. Whatever movement and realization is attained, in order to make it a power, everyone should generate realization accompanied by the sound of music. Perform the various rituals for stabilization. Once the cognition has become stable from that, inquire about the appearances of colors and so forth.
Then, together with the activity vajra, having recited verses of praise and circumambulated the great maṇḍala, one should enter from the western door and look toward the east. One should cast the flower garland into the great maṇḍala, saying: mahāpūjya pratīccha vajra hoḥ. Taking it back again, bind it to the topknot, saying: pratigṛhṇa vajra hoḥ. The deity upon which it falls is generated as the personal yidam deity and is bestowed.
Then, visualize the two eyes as oṃ. Light radiates, and the three realms are seen as pure. "Vajrasattva, today he strives to open your eyes. The vajra eye is unsurpassed; it makes supreme wisdom clearly manifest. He vajra pāśa."
Removing the face veil, say: oṃ vajra cakṣu mahāmaṇḍala praveśaya phaṭ. "All phenomena are like reflections; pure, clear, and unclouded. Whatever is conceptualized is the supreme, utterly pure realm, the unsurpassed supreme state. Because the stream of vajra compassion abides, the emanated maṇḍala is uninterrupted. Through the blessing of truth, you see; by this, all perfections will be accomplished."
Maintain the samaya in order to achieve the accomplishments; exert yourself in the meaning of the Secret Mantra. Beginning from the four gates, such as the eastern one, the assembly of the principal deities is revealed in succession. Thereafter, all the yogis, with one voice and in praise, together with many auspicious songs, should take up the vases and confer the empowerment. Just as at the time of his birth, all the gods conferred empowerment, so too shall all the Tathāgatas confer empowerment upon you, O son of noble family. OṂ SARVA TATHĀGATA ABHIṢEKATA ŚRĪ SAMAYE HŪṂ. A KHAṂ VĪRA HŪṂ. By means of these three rituals, one clearly visualizes the bodies of the five families and confers the empowerment as before: "The crown empowerment is the embodiment of all Buddhas; in order to perfectly achieve the state of a complete Buddha, through the conferral of the supreme crown empowerment, one is empowered as a protector, a universal monarch. OṂ LĀṂ MĀṂ PĀṂ TĀṂ HŪṂ. RATNA MUKUṬA ABHIṢIÑCA HŪṂ. This vajra is the great vajra, blessed by all the Buddhas; in order to perfectly achieve all the Buddhas, one is empowered with the supreme vajra. OṂ SARVA TATHĀGATA MAHĀŚŪNYATĀJÑĀNA VAJRA ABHIṢIÑCAMI. The Dharma bell is the unsurpassed meaning; it proclaims the sound of the wisdom of emptiness, demonstrating the meaning of the emptiness of all. This is the unsurpassed bell empowerment. OṂ SARVA TATHĀGATA ŚABDA PATALA DHARMADHĀTU ABHIṢEKATA ŚRĪ SAMAYE HŪṂ. Then, the meaning of great permanence, the body of great bliss in equanimity—"
The Vajra King is blessed; meditate continuously without distraction.
OṂ VAJRA ADHIPATI STVAṂ. OṂ VAJRA ABHIṢIÑCA MAṂ. TIṢṬHA VAJRA SAMAYA HŪṂ. OṂ VAJRASATTVA STVAṂ. VAJRA ABHIṢEKATA ŚRĪ SAMAYA HŪṂ.
Whatever the chosen deity may be, its symbolic sign is the representation. The name, beautified by the sound of "Śrī," shall be a prophecy for the future realm.
Through the encouragement and prophecy of the ascetic conduct, it is taught that one follows the ritual. The ascetic conduct is body, speech, and mind; seal with the seal of the three.
Whatever has become the Mahāmudrā, entrust the blessing of the vajra and bell.
OṂ SARVA TATHĀGATA SIDDHI VAJRA TIṢṬHA EṢA STVAṂ DHĀRAYAMI HI HI HI HI HO HŪṂ OṂ.
The Being without beginning or end is Vajrasattva, the Great Joy. Samantabhadra, the self of all, make me the Vajra-pride.
HOḤ: One should hold the Dharma bell. This is the melody of the insight of all the Buddhas; you should always hold it, as the Victors have proclaimed for supreme enlightenment.
One should ring the Dharma bell: Because existence is pure by nature, it is by its very essence free from existence. The supreme Being, pure by nature, brings about the supreme state of existence.
The pleasures of saṃsāra are extremely slight; in order to purify great suffering, always maintain these samayas, the supreme means of sublime bliss. Regarding all the enjoyments of desire...
Just as one relies upon bliss,
Through the yoga of one’s own deity,
One should make offerings to oneself and others.
As long as one remains in the supreme state of saṃsāra,
Abiding in the great, supreme skillful means,
For that long, one is able to act for the sake of peerless sentient beings
Without passing into nirvāṇa.
Through the supreme method of the perfection of wisdom,
And the blessings of merit,
One should always maintain these samayas.
All accomplishments will be perfected.
The supreme conduct of Mahāmudrā
Is granted by all the Buddhas.
Then, the supreme subduer of the hosts of Māra,
The empowerment of the great blazing body is bestowed.
Holding ritual implements such as the curved knife,
The supreme ten-syllable secret mantra
Is clearly recited and gradually entrusted.
The upper and lower garments
Are also consecrated with the near-essence mantra.
Having bestowed the empowerment of the Mahāyāna meaning,
The garland of skulls and snakes
Is consecrated with the garland mantra,
And the empowerment of the Saṃbhogakāya is bestowed.
The firm conduct of speech
Is the accomplishment and hearing of secret mantra,
The authorization of the samayas, and the granting of offerings.
The authorization to accomplish the four activities and the eight great siddhis
Is entrusted in detail according to the ritual.
Then, the supreme Vajrācārya
Is empowered as a universal monarch.
Upon a lotus or lion throne,
He is seated for the purpose of the royal empowerment.
A precious white parasol is raised above him.
He should then make the request accordingly:
"Just as the great offerings were requested
Of the Buddha, the Vajra of Awakening..."
In order that I too may be definitively liberated,
Grant me the Vajra of Space this very day.
Following that, the yogin should be conferred empowerment
With the assembly mantra, auspicious verses,
And the vase and other implements.
In particular, after reciting the auspicious verses
For the vajra name of all,
The empowerments should be conferred according to the ritual.
Everyone should recite these words:
Oṃ! Because you are endowed with the characteristics
Arisen from space, the supreme without beginning or end,
The nature of the great Vajrasattva,
May you be established this day as the supreme being.
You are the great siddhi of all that is supreme,
The great lord, the transcendent deity,
The king of all Vajra-holders;
May you be established as the supreme, unchanging one.
You are faultless and eternal,
Passionately attached to all forms of passion;
Great passion, great joy—
O Bhagavān, may you be established in suchness.
Utterly pure, the supreme of all,
The Tathāgata liberated from the beginning,
Samantabhadra, the self of all—
May I be established in supreme awakening.
The supreme of all great siddhis,
The nature of the great Victorious One,
Praised as the great accomplished Vajra—
May you make me the Vajra-Arrogant One.
Then, the celestial mansion,
The pure path of the deities' characteristics,
The reality of saṃsāra and nirvāṇa,
The supreme, uncontrived ultimate nature—
These should be clearly shown to that fortunate one.
This brings about the supreme accomplishment of the samaya.
Then, dwelling in a secluded and pleasant place,
Having thoroughly prepared the feast offering and all else,
It is beautified by being naturally pure and refined.
Having explained the characteristics of all phenomena, at the hour of midnight, one should enter into meditative equipoise. Upon the lotus of the tongue, at the tip of the vajra, empowered as stainless nectar by the blessings of all the Buddhas, one bestows the essence of great bliss. Together with the sound of speech, the samaya is proclaimed. Then, having purified the family and the continuum, at the time of midnight, the vase empowerment is conferred through signs, dance, and so forth. Through the purity of external application and mastery in the application of the winds in the channels, and with a particular excellence for great bliss, the supreme empowerment is conferred in the illusory maṇḍala in order to realize primordial wisdom. When one lets go of the mind’s anxiety and laxity, in each and every instant, inseparably, the nature of great bliss awakens. This is not the domain of the neuter, the abbot, or the grammarian; nor is it the sphere of logic or epistemology. Since it transcends negation and affirmation, it is taught as the inexpressible, coemergent joy. Those who maintain this bliss must certainly guard the four trainings, the discipline, meditation, and all samayas; thus, the Victors intend for the mind itself to be supreme enlightenment. Having slain the enemies of the Three Jewels, one engages in desire with certain attachment. One takes the wealth of others without restraint and speaks of all things as false and illusory. One enjoys the great bliss of the six collections of consciousness and constantly enjoys the five accomplishments, the five hooks, the five enjoyments, and so forth. Always accomplishing siddhi from the mind, one abides as the eternal body of the three times. Having thus become a Tathāgata, one is prophesied as a son of the Buddhas.
Place the hand symbols upon the child. With the right hand in the gesture of granting refuge and the left in the gesture of meditative equipoise, he stands in the manner of accomplishing the welfare of sentient beings. To him, speak these words in unison:
Oṃ, I thus prophesy for you:
You are drawn out from the evil rebirths of existence.
In order to accomplish the supreme state of existence,
You are the Tathāgata Vajrasattva.
Oṃ yamāntakṛt hūṃ maṃ bhūr bhuvaḥ svaḥ.
Then, the encouragement should be given:
Today you have found me well.
This human existence is meaningful;
You are born into the family of all buddhas.
The mind-essence is a self-arisen treasure,
Abiding in the proximity of perfect excellence.
The peerless secret mantra is accomplished from the mind;
The great, untainted maṇḍala—
By seeing or entering it,
You are completely liberated from all misdeeds.
You have found the wondrous, supreme bodhicitta,
The supreme refuge for all wandering beings.
You conquer the four māras and destroy
The suffering of birth, aging, sickness, and death.
The very nature of existence is pure;
Today you have become Vajrapāṇi.
Then, the characteristics of his mind should be shown:
In brief, the five aggregates
That abide as the causes of great enlightenment
Are renowned as the five buddhas.
All the many sense bases and elements
Are the supreme maṇḍala of gods and goddesses,
The great, primordially self-arisen wisdom.
The great self, the eternal deity,
Abides as Vajrasattva without being accomplished.
Then, the wise disciple,
Knowing himself to have become supreme,
Should offer the best of his wealth to the guru
With as much devotion as he is able.
Then, with a feast offering, perform a hundred or a thousand peaceful fire offerings. Offer torma to all elemental spirits and give whatever enjoyments are appropriate to satisfy other beings; the wise should bestow these. Then, having requested forbearance and performed confession, request the wisdom maṇḍala to depart. Collect all the colored powders and signs, perform the dedication, and cast them into a river. Depart as is appropriate after having pleased the guru. Finally, teach the supreme samaya: "In order to thoroughly accomplish the welfare of yourself and others, and by abiding forever in supreme bliss, you must guard your own samaya."
This concludes the ritual for accomplishing the samaya of glorious Vajrabhairava, composed by the great master Śrī Lalitavajra, who was pleased by the attainment of siddhis. It was translated, edited, and finalized by the great accomplished paṇḍita Amoghavajra and the translator Marpa Geshen Chobar.
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.