Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual outlines the procedures for the maṇḍala practice of the Blue-Clad Vajrapāṇi, specifically in his capacity as the Great Lord of Yakṣas. The text functions as a comprehensive guide for the initiate, moving from the preliminary stages of guru supplication and site preparation to the complex construction of a physical and visualized maṇḍala. It details the precise use of syllables, colors, and geometric arrangements to create a sacred space, followed by a series of empowerments (abhiṣeka) that transform the disciple's identity into that of a buddha. The ritual culminates in the transmission of secret mantra and the instruction of samaya vows, committing the practitioner to a path of non-duality and altruistic action. By integrating physical offerings, meditative visualization, and the union of wisdom and skillful means, the text aims to lead the practitioner toward the attainment of omniscience and the liberation of all sentient beings from samsara.
Provenance
About this text
A ritual manual detailing the maṇḍala practice of the Blue-Clad Vajrapāṇi in his capacity as the Great Lord of Yakṣas, the Mahāyakṣasenāpatinīlāmbaradharavajrapāṇimaṇḍalavidhi belongs to the tradition of the Other Skillful Means Tantras. The work is attributed to the Indian author Jabaripa. It was translated into the Tibetan language by Devapūrṇamati and the monk Chos kyi bzang po, and is preserved in the Tengyur (vol. ཚི), where it extends over twenty-one pages. The ritual enacts a progression from preliminary guru supplication and the aspiration for enlightenment to the construction of a visualized and physical maṇḍala. It further details the use of syllables, colors, and geometric arrangements to establish a sacred space, followed by empowerments that transform the disciple's identity, the transmission of secret mantras, and the instruction of samaya vows. A scholar or serious reader consults this classical Tibetan text to understand the integration of physical offerings and meditative visualization aimed at leading the practitioner toward the union of wisdom and skillful means for the benefit of all sentient beings.
Cite thisAnuvāda, “A Maṇḍala Ritual of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi” (Toh 2162), machine draft, 2026.https://naxiai.com/tibetan/works/toh2162
Summary & commentary
Significance
The work is significant for its detailed preservation of the intersection between yakṣa cults and Vajrayāna ritualism, illustrating how worldly protectors are integrated into the path to enlightenment. For the modern reader, it provides a technical window into the precise somatic and spatial requirements of Tibetan Buddhist empowerment rituals.
Structure
Passages
Section
Description
1-11
Preliminaries and Site Preparation
Includes homage, guru supplication, the dedication of merit, and the physical and mental preparation of the ritual ground, including the visualization of Mount Meru.
12-14
Maṇḍala Construction and Entry
Instructions for drawing the colored powder maṇḍala, the placement of the deity's symbol, and the ritual entry into the celestial mansion.
15-22
Empowerment Rituals
The core sequence of empowerments, including the use of blindfolds, the conferral of the buddha-crown, and the transmission of the wisdom wheel.
23-27
Advanced Practice and Vows
Details regarding the union of father and mother, the manipulation of internal essences, the commitment to samaya vows, and the final dedication to enlightenment.
Themes
Ritual Space and Visualization (4-8, 12-13)
Empowerment and Transformation (14, 17-22)
Samaya and Ethical Conduct (24, 26)
Tantric Union and Internal Energy (23-25)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi·
In the language of India: Mahāyakṣasenāpatinīlāmbaradhara-vajrapāṇi-maṇḍala-vidhi-nāma. In the language of Tibet: Gnod sbyin gyi sde dpon chen po lag na rdo rje gos sngon po can gyi dkyil 'khor gyi cho ga zhes bya ba. Homage to the glorious Vajrapāṇi!
Sentient beings are obscured by the darkness of ignorance and oppressed by the mountain of conditions. The clear wisdom has set, and they sink into the mire of saṃsāra. With my mind, I directly perceive such a multitude of beings. Through the seeds, locations, and the conditions of effort, those beings experience manifold sufferings and are seized by malice. Other means are unable to liberate them from this. He who destroys existence, who reduces suffering to ashes, who holds the indestructible hot breath, who through compassion is wrathful in liberating all poisonous diseases without exception—to that terrifying, fierce King of Wrath, the majestic Lord, I bow with all things.
To him, I am always devoted, and through faith, he makes himself manifest. As long as he is pleased, the supreme deity grants permission. It is essential to be empowered to subdue the poisonous through one's own experience. To grant that empowerment, one should recall the ritual of the Great Wheel.
Then, in the presence of the Vajra Master, a disciple who is a suitable vessel should prepare a circular maṇḍala one cubit in size. Having polished it well, scatter flowers and arrange the torma offerings for the ḍākinīs. The disciple, having perfected the conduct of a suitable vessel, should say: "O Master, please attend to me! I, who am called [name], from this very moment until I attain the essence of enlightenment..."
By supplicating the sublime guru, I pray: "Please act as my guru. To cross over those sentient beings who have not crossed, to liberate those who are not liberated, to give breath to those who have not found breath, to lead to the transcendence of sorrow those who have not passed beyond, and to achieve perfect buddhahood—would you be pleased to grant this to me as your disciple?"
Once the master has granted permission, the disciple should make offerings according to their means and inquire about all the necessary requirements. Having received the oral transmissions, one should perform the approach retreat. Then, in order to purify misdeeds through absorption, one should perform seven peaceful fire offerings. To clear away obstacles, one should offer torma cakes. To accumulate merit, one should arrange offerings and offer torma to the ḍākinīs.
Then, having thoroughly cleaned that aforementioned maṇḍala and strewn it with flowers, one should perform the proper conduct and present offerings. With devotion of the three doors, one pays homage to all the buddhas of the ten directions, the assembly of secret deities of the maṇḍala, and all the bodhisattvas. One makes unsurpassed offerings to the Buddha, the Dharma, and the Saṅgha. To the assembly of noble ones, one individually confesses the five crimes of immediate retribution, the five near-crimes, the ten non-virtues, the eight heavy misdeeds, and all other downfalls committed since beginningless saṃsāra. With a mind of faith, one takes refuge in the Buddha, the supreme among two-legged beings, in the Dharma free from attachment, and in the Saṅgha, the foundation of the assembly. To all the perfectly awakened buddhas in the infinite realms of the ten directions, who have not long since attained enlightenment, one exhorts them to turn the wheel of Dharma.
Until samsara is emptied, I pray that you do not pass into nirvana. I rejoice in all the virtues of the ten worldly paths, including those of the śrāvakas and pratyekabuddhas, and the buddhas and their heirs who act for the benefit of beings. I dedicate all the practice of the ten virtues, the four means of gathering disciples, the ten perfections, and so forth, toward great enlightenment. As long as I take up this body, I offer it with a devoted mind and speech to the vajra master, the assembly of deities of the Great Wheel, and the buddhas and their heirs. The nature of supreme enlightenment abides pervading all sentient beings; for the sake of those who wander in samsara without realizing it, I generate the bodhicitta. I shall correctly adopt and abide by the ethics of acting for the benefit of sentient beings, the ethics of restraint, and the ethics of gathering virtuous dharmas, as practiced by the buddhas and their heirs of the three times, both those who have trained and those currently training. From this very moment, untainted by the faults of samsara and endowed with all offerings, I shall properly receive [the vows] at all times. To purify negative karma and obscurations, the students should be made to recite many times: OṂ AMṚTE HŪṂ. Then the vajra master, having meditated on the three samādhis, should arrange the offerings and torma cakes. He should make extensive offerings to the lords of the earth and request the land from the visible and invisible earth deities. He should examine whether the land is granted or not by means of signs, and then perform the activities, mantras, and fire offerings.
It is joined with the signless. The site should be taken by means of the intellect and the deity. Having examined the bhujaṅga (serpent-like creature), one should dig the earth; having thoroughly polished the platform, it should be made one cubit in measure according to the yogi’s body, and one cubit in height. Having sought ten or six vases made of gold, silver, or clay, they should be well-washed, scented with fragrances, and made white. Then, inside the vases, one should place the five medicinal herbs: kaṇṭakārī, vṛhatī, śaṇṭhā, dhanvotpala, and the flower of tikta. One should place the five grains—rice, soba, taṅka beans, barley, wheat, and sesame—inside the vases. One should place the five precious gems—gold, silver, coral, pearl, and crystal—inside the vases. One should place the five nectars—molasses, honey, salt, white butter, and sesame oil—inside the vases. Having also poured in milk and water, they should be set inside the vases. While pouring all of these, one should recite the dhāraṇī garland. Having bound the necks of the vases with uncut lengths of cotton cloth, they should be set down. Then, upon a square platform, five circular maṇḍalas are made; the central maṇḍala is blue, while the east, south, west, and north are colored white, yellow, red, and green respectively. The principal vase is placed in the center, the retinue vases in the cardinal and intermediate directions, and the activity vase in the northeast. From the non-referential emptiness of the vases, a white drop becomes the syllable baṃ. One should visualize that this transforms into precious vases filled with nectar.
Upon that, from the syllable suṃ, visualize Mount Meru made of the four kinds of jewels. Above that, from the interlaced meghanāda syllables, visualize a crossed vajra (viśvavajra). In its center, from the syllable paṃ, visualize an eight-petaled lotus with a filament. In the center of the lotus, from the syllable bhrūṃ, visualize a beautiful celestial palace (vimāna). Inside that, from the syllable paṃ, visualize a water-born lotus with a filament; this is the generation of the commitment wheel (samayacakra). Then, having invited the wisdom wheel (jñānacakra) through meditative absorption (samādhi), dissolve it non-dually by means of the four seals (mudrā). Consecrate it with body, speech, and mind, and bestow the empowerments of Locanā and the others. Preceded by the water for the feet, present the five offerings and remain. Recite the garland mantra twenty-one times. Then, for the essence of the vase, perform the approach (sevā) by reciting it one hundred thousand times. Through time, number, and signs, during each session of the ritual application, offer one hundred recitations of the principal deity's mantra, and fifty for the retinue in succession. With a cord of five-colored threads, bind the neck of the principal vase. The master should hold the dhāraṇī-cord in his hand. Contemplate the vase as the nature of phenomena (dharmatā). The mantra is a stream of wisdom water. Arrange offerings and torma cakes as appropriate. Having performed the offerings, refuge, and the generation of the awakening mind, stabilize them again and again. The generation of the principal deity of the maṇḍala is the first application, the meditative absorption of emptiness (śūnyatā). The meditative absorption of the supreme victory of the maṇḍala is the clear visualization of the generation of the deities. The meditative absorption of the supreme victory of activity begins with the offering to the wisdom deities.
Up to the point of the empowerment, one meditates. Through the samādhi of the instantaneous moment, one should visualize the sun and moon from the syllables ma and ṭa in the eyes. The maṇḍala of the deity is raised into the sky; the mantra is recited and visualized clearly. Through the samādhi of the instantaneous moment, one meditates on Vajrapāṇi with two arms, resembling a great dark cloud of thunder, with a complexion like [the sky], possessing a roar, and blazing like the fire of hatred. One expels the obstructors with the vajra gaze.
"Hūṃ! You obstructors who dwell in body, speech, and mind, you entire host of obstructors, listen to me! I am the glorious power of the Vajra. By the thorough application of the wheel of command, whoever transgresses my command shall be destroyed by the power arising from my body and speech. If you transgress the samaya, there is no doubt that you will be destroyed. You who belong to the classes of demons, the hosts of humans, non-humans, and bhūtas, do not remain here; depart elsewhere!"
Reciting the sumbha-ni mantra, one should circle from the northeast. Performing the dance of the eight steps, one moves the hands and moves the feet. One moves the eyebrows and lifts them up; with a slightly bashful sidelong glance, one sits upon the seat with full thighs. With a lotus-mouth smiling, one bares slightly reddened fangs. Holding a rosary as white as a kunda flower, through the samādhi of the instantaneous moment, it becomes a fence and a lattice.
"O Goddess, you are the witness to the modes of conduct and the distinctions of all the Buddhas, the Protectors, regarding the stages and the pāramitās. Just as the Protector, the Lion of the Śākyas, conquered the hosts of Māra,"
In that same way, having defeated the hosts of Māra, one should draw the maṇḍala. One should visualize the goddess dissolving into the earth. Possessing the pride and attire of Vajrapāṇi, one should apply a drop of perfume to the forehead. Having arranged the offering substances, one should consecrate them. One should recite verses to generate enthusiasm. By maintaining the pride of the deity, one should circumambulate the ten directions with the body. Holding incense and a bell in hand, one should say: "O heroes and yoginīs dwelling in all directions without exception, please attend to me! I, who am called [name], am drawing the maṇḍala of the Vajra-holder. Please all come here today; I pray that you grant the siddhis here!" Standing in the center of the great platform, or visualizing oneself as dwelling there, the learned and supreme companions of accomplishment should enter the meditative absorption of the four goddesses. Endowed with the proper manner, they should make the request from the four directions: "O Peaceful One of all Tathāgatas, abode of all Tathāgatas, the reality of the selflessness of all phenomena, please explain the sublime maṇḍala! Perfectly complete with all the marks, and utterly free from all that is not a mark, the supreme body of Samantabhadra, please explain the sublime maṇḍala! Arisen from the Dharma, the supreme peace, purifying the conduct of wisdom, the supreme speech of Samantabhadra, please explain the sublime maṇḍala! The great mind of all the Bodhisattvas, naturally pure and stainless, the sovereign of the mind-wheel of Samantabhadra, please explain the sublime maṇḍala!"
With that, one should draw circles of fragrant paste upon the pedestal: a square maṇḍala in the center and circles in the cardinal and intermediate directions. Upon these, one should instantaneously lower the wheels that were raised into the sky and offer them as seats. Having invited the wisdom wheel, one should dissolve it into non-duality by means of the four mudrās. One should consecrate the triangular [maṇḍala] with the mantra and confer the empowerments of Locanā and the others. One should properly worship with the various offerings. For the vase in which the approach recitation is complete, one should perform the consecration and so forth, completing everything up to the offerings. Upon each of the fragrant circles, one should place the respective vase. All the offering substances should be sprinkled with water for purification and set aside while supplicating them to become substances of accomplishment. The previous pedestal should be partitioned with a curtain. The master sits inside the curtain, while the disciples, having performed ablutions and with dignified conduct, say:
"O Great Joy, I take refuge in you! Master, please attend to me! I seek the Great Protector who demonstrates the way of great awakening. Please grant me the samaya! Please grant me the bodhicitta! Please grant me the three refuges: the Buddha, the Dharma, and the Saṅgha! O Protector, I wish to enter the supreme city of great liberation."
"Come, child! I shall correctly teach you the great conduct of the Secret Mantra of the Mahāyāna. You are a vessel for the great way; you are the one for whom the Buddhas of the three times, possessing the vajra of body, speech, and mind, [appear]."
By meditating on this secret vajra mantra, the Hero attained the signs of omniscience beneath the Bodhi tree. This application of secret mantra is peerless; by the Protector, the Lion of the Śākyas, those extremely fierce and great hosts of Māra were defeated. Having realized how to follow the ways of the world, he turned the wheel and passed into nirvāṇa. Therefore, in order to attain omniscience, my son, apply your intellect to this.
Then the Vajra Master should prepare a circular maṇḍala in front of him, well-adorned with heaps of flowers, and properly honor it with offerings. He should perform the preliminary rituals and settle the mind. From the state of the non-referential emptiness of the disciple, the pride of the deity is assumed. Three drops of perfume are applied to the forehead, the heart, and the throat. From the seed syllable in the Master’s heart, the essences of Body, Speech, and Mind are emanated. These transform into the three hand symbols, and in front of the Vajra Disciple, a circular maṇḍala is prepared for each, with heaps of flowers arranged. He should perform the purification with sprinkled water and present the offerings. "From this day forward, my son, so that you are not struck by the faults of saṃsāra, apply your intellect to this, being endowed with all offerings."
Then the Vajra Disciple prepares a maṇḍala in front and arranges the flowers. Then the Vajra Master takes a tooth-stick eight finger-widths long, recites the mantra of the rosary over it three times, and gives it to the disciple. The disciple, facing outward, chews the tooth-stick and casts it toward the maṇḍala.
Examine the sequence of omens and utter words to inspire enthusiasm: "In this world, the Omniscient Ones appear like the udumbara flower; they arise only once in a great while, or perhaps not at all. The way of practicing the Secret Mantra is even rarer than that, for it is capable of accomplishing the peerless benefit of sentient beings without passing into nirvāṇa. For many tens of millions of eons, it is capable of turning the wheel of Dharma and performing peerless service for beings. Furthermore, this supreme path of the Mahāyāna is glorious. Therefore, today you shall all attain the fruit of omniscience and become perfect Buddhas. Thus, my children, apply yourselves with diligence!"
Then the Vajra Master, having prepared a protection cord with a garland mantra or amṛta, should tie it on. Alternatively, he should protect the disciple with the mantra rakṣa rakṣa. If possible, he should construct a protection wheel. Having spread a kuśa-grass mat and recited the amṛta mantra, the disciple should sleep in the northeast. With the clear pride of the deity, through the samādhi of a single instant, he should perform the samādhi of the ma and a. Reciting the uttiṣṭha mantra, he should raise the mandala circle into the sky. Having soaked a fine, delicate marking thread with fragrant scents, he should set it aside. From the seed syllable, light radiates forth; he should invite the wisdom thread and dissolve it inseparably into the material thread. Then, assuming the pride of the chosen deity, the disciple who leads the end of the thread should be visualized as a beautiful goddess. Jja jja jja.
Recite and rotate the marking cord. The other [assistant] should also take it up while reciting it three times. Then, strike the celestial lines as appropriate. Recite this mantra while striking: OṂ ĀḤ HŪṂ SVĀHĀ. First, regarding the eight great lines, divide them into sixteen parts and strike them. Then, there are thirty-two small parts; in each direction, there are sixteen great parts. Eight great parts are to be placed inside, and eight great parts are to be placed outside. Upon the eight internal and external parts, strike thirty-two small units. Counting from the Brahmā line, strike sixteen small units in the four directions. Calculating from each of those directions, there are two small units for the central hub, one small unit for the pericarp of the lotus, and three small units for the eight petals. For the rim and the sun’s pericarp, strike them equally with one small unit each. For the sixteenth [part], there are four small units; strike the rim with two small units. For the corner recesses, there is one small unit. Thus, it abides in four great parts. For the doors and the eleven vajras, strike two great parts equally. For one great part, there is the pediment (toraṇa); strike it into four small units. For one great part, there are four small units; half a small unit is the lotus, and two [units] are for the wheel of Dharma. Half a unit is the handle of the parasol, and one unit is to be made into the beautiful parasol. This excludes the vajra and the mountain of fire. Contemplate the five colors as emptiness; contemplate the five seed syllables as arising: OṂ HŪṂ HRĪḤ KHAṂ TRĀṂ. From the seed syllable at the heart, light radiates and brings down the wisdom pigments. Through their dissolving, contemplate them as the five pigments. With the hands of the disciple being comfortable...
One should draw the colored powder maṇḍala. The central hub is yellow, with filaments and light. The spokes of the wheel are dark blue. In the center, upon a sun maṇḍala, one should place the hand-symbol of the principal deity upon the seat. Having placed that in the hub of the wheel, the arrangement of the retinue upon the spokes consists of a black skull-cup and curved knife. The circular perimeter is dark blue and should be encircled by blazing tridents. The circular perimeter is dark blue and should be encircled by a garland of skulls. The four gates and the corner recesses correspond to the directions: white, yellow, red, and green. The interior of all should be made black. The ornaments and so forth are in accordance with the general [tradition]. One should draw the vajra and the mountain of fire. The exterior is surrounded by the terrifying charnel grounds. Then, the Vajra Master, having fully perfected the two accumulations, should contemplate the outer and inner as emptiness. He should stabilize this with the śūnyatā mantra. Then, he should contemplate himself as the syllable HŪṂ, together with the pavilion, the fence, and the mountain of fire. From YAṂ and VAṂ arise wind and water; from LAṂ, RAṂ, and E, the five elements are transformed. One should contemplate a four-spoked wheel with a perimeter and four gates, complete with ornaments. The seats of Brahmā, Śakra, the Gandharva, Varuṇa, and Kubera are arranged. In the center, upon a sun and moon, one should contemplate HŪṂ, the sun, and the moon. From the seed-syllable in between those, the bodies of the principal male and female deities are generated. Then, the Vajra Master should assume the divine pride of his chosen deity. With one face and two arms clearly manifest, he should apply a drop of blood to his forehead. Reciting this mantra, he should circumambulate the maṇḍala.
Circumambulate three times and enter from the east. Reciting the mantra oṃ vajradharoḍasamaya svāhā, through meditative absorption, open the doors of the celestial mansion. Adorn it with canopies, victory banners, streamers, and parasols, along with silk pendants and curtains. It is draped with tassels of silk and cotton. At the four corners, place four arrows and four mirrors upon the pedestals. Arrange the offering substances, such as water for rinsing the mouth and so forth, according to what is available. Distribute the outer and inner ḍākinī torma offerings and the feast food in the four directions. Through the instantaneous meditative absorption and the extensive stages of the generation process, clearly bless the five sensory qualities and the five nectars as wisdom in an instant, and leave them as such. Then, the Vajra Master, having blessed the action mudrā and consecrated the secret space, performs the non-dual union. From the seed syllable at the heart, light rays radiate to the ten directions, inviting the Buddhas of the three times together with their consorts. They are summoned to the crown of the head and enter through the aperture of Brahmā. They are then brought forth through the secret vajra path and visualized upon the filaments of the consort’s lotus, according to the instructions in the Sādhana. Reciting the mantra oṃ spharaṇa hūṃ phaṭ, meditate that they each take their seats upon their respective thrones. Then, with light rays from the seed syllable, invite the wisdom maṇḍala of mudrās into the space in front. Perform the cleansing sprinkling and present the offerings. Through the four mudrās, they are absorbed non-dually.
Having lifted [the deities] into space and dissolved them, once they possess power, perform the blessing: bless them with the three-syllable mantra and confer empowerment through Locanā and the others. Visualize Akṣobhya as the crown ornament. Through the samādhi of an instant, invite the outer and inner guardians of the doctrine. Offer face-washing water, seats, and ritual ablutions. Then, present the five types of offerings. Offer various types of food and delicacies. Offer various ornaments and garments. With the remaining offering substances mentioned above, make extensive offerings to the outer guardians of the doctrine. Then, outside the practice hall, one should offer the torma to the elemental spirits. These stages of activity should be performed by the one with one face and two arms. Then, through the samādhi of an instant, assume the pride of the one with three faces and six arms. Offer the outer, secret, and unsurpassed offerings, as well as the actual and meditative offerings. Through the union of method and insight, from the radiation and reabsorption of the sun and moon in union, I prostrate and praise the Lord of the Mandala, who subdues the thousands of classes of obstructing spirits. Through the union of method and insight, from the radiation and reabsorption of the sun and moon in union, I prostrate and praise the Victor over Māra, who subdues the malice of the gandharvas. Through the union of method and insight, from the radiation and reabsorption of the sun and moon in union, I prostrate and praise Vajratejas, who subdues the malice of Yama. Through the union of method and insight, from the radiation and reabsorption of the sun and moon in union, I prostrate and praise the Roaring One, who subdues the malice of Varuṇa. Through the union of method and insight...
From the union of the radiating and absorbing sun and moon,
Homage and praise to Vajrakarma, who subdues the malevolent yakṣas.
Great essence of the five elements,
Beautiful one with radiant light,
Possessing luster, melodious voice, and the breath of wind—
To the one who generates and accomplishes all activities,
Who summons, achieves, restrains, and maintains,
And who accomplishes the most subtle of deeds, I offer praise.
Thus, one should also offer these praises.
Bless the torma for the ḍākinīs:
All phenomena are like reflections:
Pure, clear, and untroubled.
Ungraspable and inexpressible,
They arise entirely from causes and karma.
Born definitively from suchness—
By this truth, may all disciples
Clearly see the stainless reflections within the maṇḍala.
Then, the vajra disciple, having bathed and with graceful conduct,
Accompanied by a wise and supreme spiritual friend,
Should proclaim these words outside the practice hall:
"In the most secret maṇḍala of all the Tathāgatas,
Do not show this to anyone who has not seen it
Or who is not a suitable vessel."
Then, taking water of the five nectars,
One should bless it and recite this essence of body, speech, and mind
Twenty-one times before giving it:
"This is the vajra samaya water.
Guard it! If you do not guard it, it will burn you.
If you guard it, it will grant accomplishments.
Taste this nectar!"
Recite "Oṃ pañca amṛta udaka ṭha ṭha" and make them drink it.
Then, the vajra master should bless the disciple as a deity.
With a supreme and holy companion for the practice, the face should be bound with a silk or cotton blindfold. The vajra and bell are placed in the hands; holding the vajra, one circles the mantra maṇḍala three times with the sound "Ha Ha." Then, led inside the curtain, one should prostrate and cast the flower. The master should observe upon which deity it lands. Then, incense is offered. From the heart of the Vajra Master, a red letter A is extracted and inserted into the disciple’s heart. The disciple meditates on the bliss of the experience. If signs of jumping or trembling occur, one should perform the branch of stabilizing that very state. Then, Vajrapāṇi himself is invited into the disciple’s crown and visualized as transforming into the syllable HŪṂ. That transforms into a five-pronged [vajra], which melts and enters through the Brahma-aperture, becoming the deity in the center of the heart. Recite this mantra and visualize clearly: OṂ NĪLĀṂVARADHARA VAJRAPĀṆI CITTA MAṆḌALA VAJRA SAMAYA LHAN. "The powerful Vajrapāṇi has truly entered your heart. Since he is your constant yidam deity, do not speak of this way. If you speak of this way, he will immediately tear [the connection] and depart. I am Vajrapāṇi; listen to the task I command. Do not show lack of faith or contempt. If you show contempt, this samaya will burn you; you will be burned in a place of great heat. This body, the nature of which is utterly pure, is the abode of the heroic lords and ladies. The maṇḍala of stainless nature—my son, you must behold it!"
Having removed the face-covering, one should demonstrate suchness with the wheel. The principal deity, together with the gatekeepers, is thus revealed. Then, the vajra disciple, having properly maintained the conduct, should pray: "Please bestow the sublime empowerment, for I am a vessel for the inconceivable holy Dharma."
Then, the water from the vases is poured into the victory vase and the activity vase. That water, from the state of non-referential emptiness, becomes a blue-colored syllable HŪṂ. That transforms into a five-pronged vajra marked by that very syllable. From that, light radiates and reabsorbs, whereby he becomes the Buddha Akṣobhya. Light radiates from the seed syllable, inviting the wisdom Akṣobhya, who is dissolved non-dually through the four mudrās. Offer the five types of offerings to him. By that very water having become [the empowerment substance], the disciple is empowered.
"From the samaya of the three bodies, the stainless nectar of wisdom, by the pure water of the deity, the empowerment of Akṣobhya is bestowed."
OṂ VAJRA ĀDARŚA ŚŪNYATĀ ABHIṢIÑCĀMI. Visualize the disciple as Akṣobhya and offer the five types of offerings to him. The crown, from the state of non-referentiality, becomes the syllable ĀḤ. That becomes a jewel marked by ĀḤ. From that, light radiates and reabsorbs, whereby one visualizes the Buddha Ratnasambhava. Light radiates from the seed syllable, inviting the wisdom Ratnasambhava into the space in front, who is dissolved non-dually through the four mudrās. Consecrate with the three-syllable mantra. Then, offer the five types of offerings. By that very [substance] having become the crown, the disciple is empowered.
The sovereignty of all buddhas,
The unsurpassed precious crown,
The supreme precious crown for beings—
I confer the empowerment of the perfect buddha.
OṂ VAJRA SAMAYA JÑĀNA RATNA SAṂBHA HŪṂ ABHIṢIÑCĀMI.
Visualize the disciple as Ratnasambhava.
Offer the five types of offerings to him.
The vajra is non-referential and becomes JRIṂ.
That transforms into a lotus marked with JRIṂ.
From that, light radiates and reabsorbs,
And he becomes the Buddha Amitābha.
Light rays radiate from the seed syllable,
Inviting the wisdom being Amitābha
Into the space before you.
Dissolve him non-dually with the four mudrās.
Consecrate him with the three-syllable mantra.
Present the five types of offerings to him.
Through that very [vajra] becoming a vajra,
I confer the empowerment upon the disciple.
The vajra empowerment of all buddhas,
From the clarity of the indivisible vajra,
Which is the gateway to all phenomena—
I confer the empowerment of Vajradharma.
OṂ PRAJÑĀ ĀVEŚA JÑĀNA ABHIṢIÑCĀMI.
Visualize the disciple as Amitābha.
Present the five types of offerings to him.
The bell is non-referential and becomes KHAṂ.
That transforms into a sword marked with KHAṂ.
From that, light radiates and reabsorbs,
And he becomes the Buddha Amoghasiddhi.
Light rays radiate from the seed syllable,
Inviting the wisdom being Amoghasiddhi
Into the space before you.
Dissolve him non-dually with the four mudrās.
Consecrate him with the three-syllable mantra.
Present the five types of offerings to him.
Through that very [bell] becoming a bell,
I confer the empowerment upon the disciple.
By possessing both skillful means and wisdom, and by performing incomparable benefit for beings, one completes the substances of offering; this is the empowerment of the bell and activity. OṂ TIṢṬHA ANUTANA JÑĀNA PATE VAJRA ABHIṢIÑCĀMI. Then, the vajra and bell, joined together in the manner of union, are crossed and given. Placing them in the hands, the student is made to ring them. Visualize the student as Amoghasiddhi. Offer the five types of offerings to him. The student becomes unobservable and transforms into the syllable OṂ. That transforms into a wheel marked with OṂ. From that, light radiates and reabsorbs, whereby he becomes the Buddha Vairocana. Light rays radiate from the seed syllable, and the wisdom Vairocana is invited into the space before; he is dissolved into non-duality by means of the four mudrās. Consecrate with the three-syllable mantra. By conferring the vajra-name empowerment, until the essence of enlightenment is reached, one is renowned by the indestructible and unbreakable vajra-name. OṂ TRECAKRA AMOGHA JÑĀNA VAJRA ABHIṢIÑCĀMI. Visualize the student as Vairocana. Offer the five types of offerings to him. The water, crown, vajra, bell, and name empowerments are the five empowerments of awareness. The five Buddhas are the cause of complete purity; they are attained through these five empowerments. Having transcended ignorance, the five wisdoms are attained in succession. Then, the Vajra Master, holding incense in hand and ringing the bell, makes extensive offerings to the maṇḍala wheel. The twenty-one-syllable mantra should be recited three times.
"Bhagavān, please grant your blessings upon this; I pray that you bestow the siddhi of mantra and make my ascetic conduct firm."
The flower is placed in the hand of the disciple, and the mantra is recited twenty-one times, three times over. Then the Vajra Disciple offers the flower to the deity and the preceptor and speaks these words: "Bhagavān, I have taken [this]; I pray that you grant me your protection."
Then the Vajra Preceptor takes the vajra in his hand, blesses it as the Wisdom Vajra, and says: "This is the power and mastery of all the Buddhas, held in the hand of Vajrapāṇi. You too must always hold it; may the ascetic conduct of Vajrapāṇi be firm."
Reciting the mantra oṃ vajrasamaya stvaṃ bhaya abhiṣiñcāmi, the vajra is placed in the hand of the disciple. Then the Vajra Preceptor dresses the disciple in all the ornaments and attire and establishes them in meditation on the three faces and six arms.
"The hero’s son should take these blazing ornaments and attire. May the ascetic conduct of Vajrapāṇi be firm, abiding perfectly both outside and within." Reciting the mantra oṃ nīlāmbaradhara vajrapāṇi he he, it is made firm.
Then the Vajra Preceptor, having entered the attire of the Great Sage, dresses the disciple in the religious robes and says: "I am Śākyasiṃha, together with the ornaments and Vajrapāṇi. All of these are my emanations; do not be afraid, do not be terrified. You are now liberated from the fears of saṃsāra."
In the pure realm of the Buddha Akṣobhya,
One will be born as a son of the Victors.
OṂ VAJRA RAKṢA RAKṢA HŪṂ ABHIṢIÑCĀMI.
Reciting that mantra, one should protect [the disciple] and leave them.
"Child, through the empowerment of the wheel,
You are the essence of all Buddhas.
Possessing the power and strength of Vajrapāṇi,
You are prophesied as a Tathāgata.
The great sovereignty, the lord of the three realms,
The source from which glorious qualities arise—
Since the hosts of Māra have been conquered,
Enter the supreme city!"
OṂ NĪLĀṂVARADHARA VAJRAPĀṆI SIDDHI SAMAYA STVAṂ BHAYA ABHIṢIÑCĀMI.
Reciting that mantra, one gives the prophecy.
With conduct that is beautiful,
For the sake of beings in the signless state,
Whatever I am able to do,
Grant me the great empowerment of non-retrogression,
O Great Hero, I pray!
Then the Vajra Master
Should make offerings to the maṇḍala wheel.
Then, having prepared a lion throne,
The disciple is seated and the empowerment is conferred.
"Just as at the very moment of birth,
The gods offered a ritual bath to [the Buddha's] body,
Likewise, with divine nectar,
I offer the sublime ritual bath."
OṂ VAJRA ABHIṢEKA ABHIṢIÑCĀMI.
Have conch shells blown and great drums beaten.
Place a volume of scripture in the hand,
And confer the empowerment of the Dharma King.
The Master visualizes a moon in his heart,
And upon it, he visualizes a syllable.
That transforms into a five-pronged [vajra] of that very nature.
Within its hub,
One should visualize the maṇḍala of deities.
In the heart of the Vajra disciple as well,
Visualize the moon, the syllable HŪṂ, and the vajra. Within the empty center of my navel, the master extracts a wheel from his heart and dissolves it into the disciple’s heart, leaving it there. Having invited the wisdom wheel, dissolve it non-dually by means of the four mudrās. Consecrate it with the three-syllable mantra and bestow the empowerment through Locanā and the others. By knowing this yoga, there is nothing that should not be done. By my command, O great hero, enjoy the five sensory qualities. OṂ SUPRATIṢṬHA SVĀHĀ. Then, the empowerment of subsequent authorization should be bestowed upon the disciple: "From this day forward, my son, without sparing your body or life, turn the wheel of Dharma and perform immeasurable benefit for wandering beings. Sentient beings are like reflections, possessing the nature of dependent origination. Knowing the three realms in this way, perform peerless benefit for sentient beings." Then there are the ten empowerments of the disciple; because they mostly rely upon the vase, they are called the vase empowerment. The empowerment of the vajra master consists of the empowerment of non-retrogression and subsequent authorization. It washes the stains from the body and abandons the obscurations of the afflictions, causing the attainment of the first bhūmi. These are the twelve stages of empowerment. Then, the secret empowerment is bestowed. First, the qualified disciple should perform a feast offering and a hero’s banquet. The wisdom consort should be twelve, sixteen, or up to twenty-four years of age, of the royal, merchant, or brahmin caste, with long eyes and a fair complexion.
Supple, graceful, and youthful in form, with swelling breasts and a fragrant scent, her speech is gentle and her gait beautiful; having sought out such qualities and others as well, she should prepare a square maṇḍala of one cubit in size before the master, well-polished and strewn with flowers.
"Master, please attend to me! In order that I may become a vessel for great wisdom endowed with the methods of secret conduct, I pray that you grant the great empowerment. Master, please attend to me! In order to taste the flavor of the great nectar—the stainless nectar of wisdom endowed with the methods of secret conduct—are you willing to grant this empowerment? Master, please attend to me! This goddess is extraordinary, possessing infinite qualities; through the application of the methods of secret conduct, I pray that you grant the secret empowerment."
Then, having placed the secret consort within the colored-powder maṇḍala palace, the master uses the light rays of the seed-syllable to invite the consorts of the Victors of the three times who abide upon the laps of the deities. These are summoned into the crown of the head and enter through the path of the Brahma-aperture, where they are visualized as five beautiful goddesses upon the filaments of the secret lotus, clearly manifest with their ornaments and attire.
Then the Vajra Master invites all the Buddhas of the three times into the crown of the head; they enter through the path of the Brahma-aperture and become the five Victorious Buddhas upon the wheel of the vajra-vase, clearly visualized with their ornaments and attire. He then performs the blessing of the secret space and the union of non-duality.
By meditating on the union of the father and mother, the bodhicitta of luminous wisdom is brought down and poured into the one possessing the marks. This samaya of all the heroes and yoginīs is most wonderful. Filled with the flavor of the five elements, experience great bliss. Place that substance upon the disciple’s tongue: "Aho sukha! O one of great fortune, please grant the supreme siddhi. Just as the past Vajradharas and others conferred empowerment upon the sons of the Buddhas, so too, through this delightful bodhicitta, am I conferring empowerment upon you, my son."
Then, the wisdom-knowledge empowerment (prajñājñānābhiṣeka) is conferred in an extremely profound manner. The body of the wisdom consort is washed with the water of the five nectars and so forth. The body of the wisdom consort is anointed with the fragrance of nutmeg, sandalwood, and camphor. "This goddess is extraordinary; she bestows infinite bliss. Having accepted her, my son, perform the unsurpassed offering in every way." "Are you able, my son, to consume the unsurpassed bodhicitta as you please? Are you able to worship with faith the vidyā consort who arises from the five mudrās? Are you able to consume right here the excrement, urine, semen, blood, and so forth? Can you always worship this secret lotus of mine, which swiftly generates bliss? I shall worship the lotus of the goddess with the samayas as they have been explained."
Then, the Vajra Master ties the left hand of the wisdom consort and the right hand of the disciple together with a silk cord and places them [upon the seat]. Upon the symbolic maṇḍala that has been drawn, a cushion of fine silk or an additional silk bolster is spread.
Constantly stir the vajra wrathful one; meditate on the blazing radiance of fire. Place the ten essences of the upper lotus within the state of self-luminous awareness. With the student’s right hand, press the wisdom consort’s left kidney; with the student’s left hand, open the secret lotus and seek the essence of the lotus filaments. With the wisdom consort’s vase-ribbon, bind the neck of the student’s vase. Meditate on the union of bliss. As the lotus anthers expand, insert the vajra into the opening of the hand. Perform the non-dual union. Through mastery of the winds, release the winds. Block the channel-gates of the mantra, binding and releasing with the fingers. Insert the essence of the lotus filaments into the vajra aperture and hold it. Draw it inward by the power of experience. Experience the coemergent wisdom—blissful, luminous, and non-conceptual. Without parting from that experience, remain in it for a while. This is the brief meditation of the "Vajra Water-Drinker." If the wisdom is not yet clear, focus the mind on the sound of the play and practice again and again; through that, wisdom will arise. Then, when both have become weary, from the lotus and the vajra, the kunda of bodhicitta—being the nature of Vajrasattva—should be taken and sucked with the tongue. Dissolve the kunda-like bodhicitta into one’s own mind; non-dual wisdom will become clear. Placing the wisdom consort’s left foot upon the crown of the student’s head, [say:] "I and the Vajra Master..."
To all your brothers and sisters in the Dharma,
Do not harbor disrespect or contempt
Toward any sentient being of the three realms.
Furthermore, you must always maintain
The samayas that have been explained.
From this day forward, my child,
Until you attain enlightenment,
Constantly act for the benefit of all beings
As if they were in a dream.
Thus one should say.
Then, the fourth, the empowerment of words,
Should be understood from the mouth of the guru.
As for the concluding ritual activities:
To the assembly of deities of the Great Maṇḍala
Who remain suspended in the sky,
Offer whatever ritual requisites you can afford.
Then, gather the ornaments of the maṇḍala.
With the essence mantra of Vajrasattva,
Perform as many confessions as possible.
Offer torma to the ḍākinīs
And hold a feast of the gaṇacakra and the heroes.
With "Oṃ kṛto va..." and so forth,
Request the wisdom maṇḍala to depart.
With "Jaḥ hūṃ baṃ hoḥ," dissolve the samaya beings.
Because the inclinations of beings are diverse,
The Sugatas, considering this,
In order to lead those of various dispositions,
Out of compassion for beings, taught
All the various and distinct paths to enlightenment.
Whatever was taught as a clear lamp
For the benefit of some,
By relying on that and through long-term devotion,
One beholds the face of the desired deity, and at that time, the chosen deity grants permission.
One who ripens the unripened, from whom all qualities arise,
Who possesses excellent insight and vast learning without conceit,
Who is fierce in diligence, resilient, and stable-minded,
Who is respectful and faithful toward the guru and endowed with compassion—
Having sought out such an excellent disciple,
I confer the empowerment into supreme, perfect enlightenment. Out of compassion for wandering beings, I have composed this empowerment ritual. There is nothing whatsoever that cannot be accomplished through long-term meditation. By the merit of whatever roots of virtue exist in this leisure, may practitioners attain the two types of siddhis. This concludes the ritual of the maṇḍala of glorious Vajrapāṇi, composed in the presence of the master Javāripa, who attained siddhi from the lineage of Kṛṣṇācārya. It was translated, edited, and finalized by the Nepalese abbot and paṇḍita Devapūrṇamati and the Tibetan translator, the monk Chos kyi bzang po.
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.