Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive manual for the initiation and establishment of the maṇḍala of the Five Deities of the Fierce Wrathful Vajra. The work functions as a liturgical guide, moving from preliminary devotional prayers and the gathering of specific, often transgressive, ritual offerings—including various meats and bodily fluids—to the technicalities of maṇḍala construction and geometric division. It commits the practitioner to a rigorous path of Secret Mantra, requiring strict adherence to ethical vows, such as avoiding intoxicants and falsehood, and the maintenance of samaya. The text culminates in a series of empowerments (abhiṣeka) involving the transmission of mantras and the visualization of deities entering the disciple's heart. By integrating physical offerings, precise spatial mapping, and the bestowal of the vajra and bell, the ritual aims to transform the practitioner's body, speech, and mind into an embodiment of omniscience and non-dual wisdom.
Provenance
About this text
A ritual manual for the establishment of the maṇḍala of the Five Deities of the Fierce Wrathful Vajra, the Caṇḍavajrakrodhadevapañcanāmamaṇḍalavidhi belongs to the tradition of the Other Skillful Means Tantras. The work is attributed to the Indian author Nāgārjuna. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ཛི, where it extends over thirteen pages under the Tibetan title rdo rje khro bo gtum po lha lnga pa zhes bya ba'i dkyil 'khor gyi cho ga. The work enacts a complex liturgical process, beginning with devotional homages to Vajrapāṇi and Vajradhara and proceeding to the technical requirements for drawing the maṇḍala. It specifies the gathering of diverse materials for offerings, including precious metals, medicinal herbs, and various meats and fluids, to be used in the construction of the ritual space. A scholar or serious reader consults this text today to examine the precise requirements of maṇḍala construction and the specific nature of the offerings used to facilitate the activity of the Buddhas for the benefit of beings.
Cite thisAnuvāda, “A Maṇḍala Ritual called “The Five Deities of the Vajrakhroda Caṇḍa”” (Toh 2190), machine draft, 2026.https://naxiai.com/tibetan/works/toh2190
Summary & commentary
Significance
The text is significant for its representation of the 'wrathful' aspect of Vajrayana practice, where unconventional offerings are used to transmute hatred and afflictions. For the modern reader, it illustrates the intersection of precise geometry, ethical discipline, and esoteric visualization in Indo-Tibetan ritual technology.
Structure
Passages
Section
Description
1-3
Preliminaries and Offerings
Homages to Vajrapāṇi and Vajradhara, and a list of required ritual substances including metals, herbs, and meats.
4-6
Instruction and Ethics
The teacher's exhortation on the nature of the Secret Mantra way and the ethical requirements for the practitioner.
7-8
Maṇḍala Construction
Instructions on the use of tooth-sticks and the geometric striking of lines to divide the maṇḍala space.
9-11
Deity Visualization and Supplication
Detailed physical description of a red, wrathful deity and the disciple's request for bodhicitta and samaya.
12-17
Empowerment Rituals
The process of bestowing empowerments through mantras, the transmission of the vajra and bell, and final ritual invocations.
Themes
Wrathful Iconography (9)
Ritual Purity and Ethics (6)
Tantric Empowerment (Abhiṣeka) (12-14)
Non-dual Wisdom (14-15)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual called “The Five Deities of the Vajrakhroda Caṇḍa”·
In the language of India: Caṇḍavajrakrodhadevapañcanāma-maṇḍalavidhiḥ. In the language of Tibet: The Ritual of the Maṇḍala of the Five Deities of the Fierce Wrathful Vajra. Homage to the Blessed One, Vajrapāṇi.
The fierce wrathful one destroys hatred;
To Vajradhara, the inseparability of emptiness and compassion,
I bow down deeply and shall explain
The ritual of his maṇḍala.
In a great place such as a charnel ground,
On an auspicious day with favorable planets and stars,
The master who has completed the approach retreat
Should examine and request the site,
Scatter five blue flowers,
And examine the signs of whether the site is granted or not.
With many or few utpala petals,
Recite: Oṃ vajrapāṇi puṣpa pūja hūṃ.
Repeat that mantra until the signs appear.
Having given a reward to the one with the color of refined gold,
One should dig the earth.
The site is then purified and protected;
Upon a drop of fragrance and a flower,
One generates the Samaya Goddess,
And summons, causes to enter, and dissolves the Wisdom Goddess.
Having completed the ritual of the earth,
Then comes the preparation of the deities.
Upon a pleasing, stainless maṇḍala,
With drops of fragrance and five flowers,
From Oṃ, Hūṃ, Trāṃ, Hrīḥ, and Khaṃ,
One generates the Samaya Wheel,
Invokes the Wisdom Wheel,
And pleases them with offerings, tormas, and praises.
Holding incense, kneeling,
And sounding the bell with the fivefold Hūṃ,
Then one should make this supplication:
"Blessed One, supreme Vajra Holder,
King of vidyā-mantras, protector of virtue,
Lord of all dhāraṇīs and secret mantras..."
Homage to the Lord of Secrets! I wish to draw the maṇḍala of those whose very nature is compassion. Out of love for the disciples and in order to please you, O Blessed One, it is right that you grant your permission to me, who am full of devotion. I pray that you fulfill the purpose of the Buddhas’ activity for the benefit of beings. I, who am called [name], shall draw the maṇḍala of Vajracaṇḍa with whatever ritual materials I have acquired. Therefore, regarding me and my disciples, look upon us with a compassionate heart and grant your blessings to the entire assembly within the maṇḍala. Having thus made the request three times, one should demarcate the boundary with a fence and a lattice.
HŪṂ! Listen, you hosts of obstructors and misleading spirits! I am the Blessed One, Caṇḍa. Do not transgress my command! If you transgress my command, the Vajra Wrathful One will crush your heads. Do not stay! Depart, you hosts of misleading spirits! OṂ SUṂBHANI SUṂBHA HŪṂ | GṚHṆA GṚHṆA HŪṂ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ | ĀNAYA HO BHAGAVĀN VAJRAPĀṆI HŪṂ | ĀRYATECARAHINA HŪṂ PHAṬ.
Then, for the preliminary preparation of the vases: the vases made of gold or other materials should have large bellies and long necks. Being free from defects and the like, and excluding the activity vase, they should be endowed with good qualities and correspond in number to the deities. [They should be filled with] barley, wheat, peas, rice, sesame, salt, molasses, and...
With the five types of butter and honey, gold, silver, copper, iron, and pearl; the five medicinal herbs—vyāghrasiṃha, hasadeva, and kaṇṭakārī; the great scent, the urine, the red luster, and the radiance; the flesh of man, horse, dog, bird, and elephant; and the yellowish-red milk and the water of a youth—one should fill it to the height of half a cubit. Bind it with a cloth whose fringes are intact, adorn the mouth with fruit, fumigate it with incense, and place it upon a maṇḍala.
From the non-referential bhrūṃ and baṃ, in the center of an ocean of nectar, arises the great Mount Meru. Amidst the various sounds of overlapping clouds, from bhrūṃ at the navel arises the celestial palace, and from baṃ arises the lotus of the samaya. Invite the wisdom wheel and dissolve it non-dually through the four mudrās. Bless it as body, speech, and mind, and confer the empowerment through the eyes and so forth. Having offered worship, the torma, and praise, perform the approach recitation one hundred thousand times while holding the dhāraṇī cord.
Then, for the preparation of the disciples: the vajra disciples should bathe. Standing before the door, the disciples should say: "You, the Great Joy, are my teacher. Master, please attend to me. I seek the Great Awakening; O Protector, I seek you. Please grant me the samaya; please grant me the bodhicitta. Please grant me the Three Jewels—the Buddha, Dharma, and Saṅgha. O Protector, I wish to enter the supreme city of great liberation."
Having thus supplicated three times, the master enters the samādhi of the principal deity. With these verses, he bestows the secret mantra: "Come, child, of the Great Vehicle..."
I shall correctly teach to you the ritual procedures of the Secret Mantra way. You are a vessel for the great way; for the buddhas who appear in the three times, by thoroughly meditating on the vajra of body, speech, and mind, and the secret mantra vajra, the Hero generated immeasurable omniscience at the foot of the Bodhi tree. That application of secret mantra is peerless; by it, the Protector, the Lion of the Śākyas, conquered the extremely fierce and great hosts of Māra. Having realized how to follow the world, he turned the wheel and passed into nirvāṇa. Therefore, my son, apply your intelligence in this way in order to attain omniscience.
Then, perform the taking of refuge and the confession of misdeeds:
I prostrate to the guru, the Vajra Master, whose mind is equanimity.
I prostrate to the nirmāṇakāya.
Abiding as the essence of the body, speech, and mind of all the buddhas of the three times,
I prostrate to the Lord of Secrets.
To the Buddha, Dharma, and Saṅgha—the Three Jewels—
And to the assemblies of bodhisattvas,
I prostrate with a devoted mind.
Whatever misdeeds I have committed from beginningless time,
I now openly confess and repent in the presence of the Blessed Vajrapāṇi.
To the guru, the Three Jewels,
The Vajra-Holder, Lord of all Secret Mantra,
And all the yogis who uphold that lineage,
I rejoice in all the virtues they perform.
To the Blessed Vajrapāṇi,
Who is empowered as the Lord of Secret Mantra of all the Sugatas of the three times,
I exhort you to turn the wheel of Secret Mantra.
To you, faultless and powerful ones,
Though you are free from birth, aging, sickness, and death,
You manifest emanated bodies for the sake of beings;
I pray that you remain in harmony with us and do not pass into nirvāṇa.
Whatever virtue I have accumulated,
Gathering and summing it all into one,
I dedicate it for the sake of all sentient beings
So that unsurpassed enlightenment may be attained.
O Guru Vajrācārya,
Bhagavān Vajrapāṇi himself,
And the supreme Buddhas and Bodhisattvas:
Please attend to me with complete faith.
I, who am called [name],
From this moment until I reach the heart of enlightenment,
For the sake of all sentient beings,
I shall generate the sublime, unsurpassed mind of enlightenment.
Toward all wandering beings,
I shall cultivate the mind of them as my parents, brothers, and sisters,
And as my sons and daughters.
I shall liberate those not yet liberated,
I shall release those not yet released,
I shall give breath to those who have not found breath,
And lead those attached to cyclic existence to peace.
I shall practice the perfection of generosity,
I shall maintain the perfection of ethical discipline,
I shall cultivate the perfection of patience,
I shall apply the perfection of diligence,
I shall abide in the perfection of meditative concentration,
And I shall reach the perfection of wisdom.
These six perfections,
I shall train in them gradually,
Practice them gradually,
And strive to accomplish them gradually.
Then, to receive the vows:
I shall not kill living beings,
I shall not take what is not given,
And I shall not engage in sexual misconduct.
Do not speak even false words, for they are the root of all faults. Do not drink intoxicants to the point of intoxication. Except for the sake of training sentient beings, abandon all that is improper to do. Please the holy ones and serve the practitioners of yoga. One should follow and guard the three types of physical actions, the four types of verbal actions, and the three types of mental actions to the best of one's ability. Do not turn your back on the welfare of sentient beings. Do not reject the Lesser Vehicle. Do not abandon cyclic existence entirely, and do not be attached to nirvāṇa. Do not show contempt for gods, asuras, or guhyakas. Do not step over mudrās, mounts, weapons, or sacred symbols. Be respectful to the guru and do not transgress their commands. Thoroughly meditate on emptiness and compassion. In short, guard the root and branch samayas by counting the days and nights. Then, one must properly maintain the vows spoken by the guru. From the words "Ethical discipline..." and so forth: "From this time forth, until I reach the essence of enlightenment, I shall strictly maintain the vows." Then, at the three places of the disciple, using scented water from a vajra-fist, place drops upon sun, moon, and lotus seats. Through the application of the three syllables, the body, speech, and mind are blessed. Sprinkle and protect with the water of activity: OṂ VAJRA UDAKA HŪṂ PHAṬ. Having properly honored them with the five offerings, place flowers and incense on the crown of the head, a lamp and perfume at the heart, ring a bell, and place pure food before them. Then, bestow [the empowerment] with this verse and mantra.
From this time forth, may there be well-being at all times,
Unstained by the faults of saṃsāra,
And endowed with every kind of offering.
Oṃ pañcaliṅga abhiṣiñca.
Then, the tooth-stick should be given.
From trees with milky sap,
Eight or twelve finger-widths in length,
One should cast one adorned with flowers.
"In this world, the Omniscient Ones
Appear only once in a while,
Like the udumbara flower,"
And so forth; thus one should explain the Dharma.
Oṃ trakiṣṭi va hrīḥ śuddha sarvadharma svabhāva vajrātmako ’ham.
Then, with a blue protection cord
Blessed and possessing five knots,
Bind the right and left upper arms.
Spread the kuśa grass mats and cast the signs.
If [the signs] are bad, perform the fire offering of the kīla.
If they are good, offer the torma to the ḍākinīs.
Then, as for casting the lines:
Through the meditative absorption of MA and TAṂ,
Lift the maṇḍala of the approach retreat into the sky.
Having spun the thread with a youth,
Cast the white-colored lines.
Having placed them in a beautiful vessel,
Purify them with the activity mantra and generate them as deities.
Invite the wisdom wheel and make offerings.
Dissolve the thread into the double-measure.
Having emanated oneself as the deity Vajradhara,
For the sake of blessing and protection,
Cast [the lines] into the sky to make offerings to the Sugatas.
To open the gates clearly, cast the ground lines.
Cast the Brahma lines and expel the obstructors.
Oṃ vajra rakṣa hūṃ phaṭ.
The master faces east and the disciple faces west.
Reciting the three JA syllables, hand [the thread] to them.
First [cast] west, then
South, north, and then east.
From the northwest, south, and the four intermediate directions, the lines should be struck in successive order. One should understand the divisions into four parts and eight parts, and so forth. The four-spoked wheel with its perimeter, the courtyard, and the desirable and undesirable [features]—know all of these. The lines should be struck with this mantra: OṂ VAJRA SAMĀ.
With orange-red eyebrows and beard, wrathful, with dark brown hair bristling upward, a crescent moon, white fangs, and a tongue flickering like lightning; adorned with serpents and wearing a tiger-skin skirt, he is non-dual with the Consort, embracing from the heart. He subdues the hosts of emanated malevolent beings and sits upon a seat of trampled great obstructors, radiating amidst a fierce mass of fire. From the emanation of the Bhagavan’s heart, the four fierce ones of the families are himself.
In the east is Vajra Caṇḍa, the conqueror of Māras, upon a Gandharva seat. He has one face, two arms, and a white body; three eyes, bared fangs, and striding legs. His hair is bristling, and he is adorned with serpents and a tiger. His right hand is in the gesture of striking with a vajra, and his left brandishes the threatening mudrā. He has the appearance of a blazing mass of fire, and from his heart, a Vajra Garuḍa is emanated.
In the south is Ratna Caṇḍa, blazing with majesty, upon a Yama seat. He has one face, two arms, and a yellow body; three eyes, striding legs, and fangs. His hair is bristling, and he is adorned with serpents and a tiger. His right hand is in the gesture of striking with a vajra, and his left brandishes the threatening mudrā. He has the appearance of a blazing mountain of fire, and from his heart, a Ratna Garuḍa is emanated.
In the west is Padma Caṇḍa, resounding with a terrifying roar, upon a Nāga King seat.
With one face and two hands, the body is red; with three eyes, bared fangs, and legs spread wide; with hair bristling and adorned with serpents and a tiger skin; the right hand in the gesture of striking with a vajra, the left hand brandishing the threatening mudrā; having the appearance of a blazing mass of fire—from the heart, the Lotus Garuḍa is emanated. In the north is Karmacaṇḍa, Amṛtakuṇḍalin, upon a yakṣa seat; with one face and two hands, the body is blue; with three eyes, legs spread wide, and fangs; with hair bristling and adorned with serpents and a tiger skin; the right hand in the gesture of striking with a vajra, the left hand brandishing the threatening mudrā; having the appearance of a blazing mountain of fire—from the heart, the Karma Garuḍa is emanated.
Having thus generated the samaya [deities], with JAḤ HŪṂ BAṂ HOḤ, the four mudrās, the wisdom maṇḍala is invited. One pays homage, makes offerings, and confesses; rejoices, exhorts, and supplicates. Whatever virtue has been accumulated, all of it I dedicate for the sake of attaining enlightenment. Through the four mudrās, they are absorbed non-dually; they are blessed with the three-syllable mantra; and empowerment is conferred by the [deities] such as Locanā.
Then, the disciples are bathed; the space is partitioned by a curtain and their faces are veiled. They are made to prostrate with this mantra: OṂ VAJRA NAMA MI HŪṂ; OṂ VAJRA NAMASTE HŪṂ; OṂ VAJRA NAMO NAMA HŪṂ. "Who is it that desires bliss?" the guru asks. "We are the fortunate ones of great bliss," the disciples reply. Then the guru joyfully sings this song of bliss:
Oṃ anuttaradharmapūjāmegha udgate spharaṇa imaṃ gagana-khaṃ svāhā. Then the disciple makes this supplication:
O Teacher, I rejoice in you!
Holy Guru, please attend to me!
I pray for the bodhicitta
That demonstrates the way to great enlightenment.
Grant me that very samaya.
Grant me the Three Jewels:
The Buddha, the Dharma, and the Saṅgha.
With these four—my body and possessions—
Please grant me the sublime empowerment.
O Protector, I wish to enter
The city of great liberation.
The response to be given is:
Come, child, you are a vessel for the Mahāyāna.
I shall explain to you
This way of practicing Secret Mantra.
Understand this great way!
I shall empower you in the sublime maṇḍala.
Child, make your intellect firm!
Then, once again, one should confess misdeeds,
Rejoice, exhort [the Buddhas], and supplicate them
Not to pass into parinirvāṇa.
Having generated bodhicitta and offered one’s body,
The vows are bestowed and one is made to uphold them.
The three types of ethical discipline:
The discipline of training,
The discipline of gathering virtuous dharmas,
And the discipline of acting for the benefit of sentient beings—
From now on, these should be upheld.
The vajra, the bell, and the mudrās
Of the supreme, great Vajra family—
I shall uphold them in their true nature.
I shall also uphold the masters.
Of the supreme, great Ratna family,
Regarding the delightful samaya,
Six times every day,
I shall constantly give the four kinds of gifts.
Arisen from great enlightenment...
In the pure and supreme Lotus family, I shall correctly uphold the three vehicles: the outer, inner, and secret. In the great and supreme Karma family, I shall correctly uphold all the vows and perform the activities of offering to the best of my ability.
Then, for the guidance on the Vajra path, the samaya water is administered with this verse and mantra. Having visualized the Bhagavan at the crown of the head, the nectar water is to be drunk:
"Drink this Vajra nectar water! If you transgress the samaya, you will be burned in hell; if you guard the samaya, accomplishments will arise. Be established by the Vajra nectar water!"
OṂ VAJRA SATVA HŪṂ.
Having expelled obstructors with the activity water, the rosary is bound around the neck:
OṂ VAJRA UṢṆĪṢA HŪṂ.
Holding the vajra at the heart, with the pride of the samaya wrathful deity, recite this verse and mantra:
"From this day forward, I am Vajrapāṇi to you. By obeying my commands and abiding by my words, accomplishments will arise if you act; if you do not, you will fall into the Vajra Hell. Therefore, obey my commands and abide by my words!"
OṂ VAJRA SAMAYE HŪṂ.
Then, placing the vajra on the crown of the head:
"Never speak of the reality of this great maṇḍala in front of those people who have not seen it. If you do not speak, accomplishments will be swift; if you speak, the wrathful deity will split your head."
OṂ VAJRA KRODHA YA HŪṂ PHAṬ.
Then, remove the curtain with this mantra:
OṂ VAJRA PRATĪCCHA HOḤ.
Recite this three times and ask, "Do you see?" To receive the empowerment, an offering should also be presented.
With this mantra, cast the flower upon the maṇḍala: OṂ SARVA-TATHĀGATE PUṢPA PŪJA HŪṂ. With this mantra, place it upon the disciple’s head: OṂ RATNA-MEḶĀBHIṢIÑCĀMI. The guru, the Vajra Master, having exhorted the circle of deities, should cause them to enter the disciple’s heart: OṂ MAṆḌALA-DEVA-VATIṢṬHA LHAN. With this verse and mantra, remove the blindfold: Just as the King, the Physician of Eyes, removed the cataracts of ignorance, so today, my child, the darkness of your blindness of ignorance is removed. OṂ VAJRA-PĀŚA HŪṂ. Through the samādhi of the wisdom wrathful deity, release [the blindfold] with the hook mudrā. These actions should be performed by the ritual master. Having shown the faces of the deities, confer the empowerment. Just as Vajrasattva conferred empowerment upon the Buddhas of the three times, so for the sake of my complete liberation, bestow the supreme vase empowerment of the Sugatas. Thus, one should make this supplication. From the light rays of the Father and Mother in union, the Sugatas are exhorted by the light and dissolve into the vase. The light, having merged and melted into nectar, confers the water empowerment upon the crown of the head. Through the radiation and reabsorption of Akṣobhya, give the vase with this verse and mantra: HŪṂ. Arisen from the samaya of the three bodies, the stainless nectar of wisdom, through the pure water of the deity, the empowerment of Akṣobhya is conferred. OṂ VAJRA-ĀDARŚA-ŚŪNYATĀ-JÑĀNA ABHIṢIÑCĀMI. Through the radiation and reabsorption of Ratnasambhava, give the crown with this verse and mantra: TRĀṂ. This is the sovereignty of all the Buddhas.
The unsurpassed jewel crown, the supreme jewel crown for all beings—this is the empowerment into perfect buddhahood. OṂ VAJRA SAMĀTĀ JÑĀNA RATNA MAHĀ HŪṂ TAYA ABHIṢIÑCĀMI. Through the radiation and reabsorption of Amitābha, the vajra is bestowed with this verse and mantra: HRĪḤ. The vajra empowerment of all buddhas, from the clarity of the indivisible vajra, which has become the gateway to all phenomena—this is the empowerment of Vajradharma. OṂ PRAJÑĀ ĀVEŚAYA SAMANTA JÑĀNA PANE VAJRA ABHIṢIÑCĀMI. Through the radiation and reabsorption of Amoghasiddhi, the bell is bestowed with this verse and mantra: HŪṂ. Endowed with skillful means and insight, performing the peerless benefit of beings and completing the activities of offering—this is the empowerment of the bell of activity. OṂ KṚTĀNUṢṬHĀNA JÑĀNA PANE VAJRA ABHIṢIÑCĀMI. Through the radiation and reabsorption of Vairocana, the name is bestowed with this verse and mantra: OṂ. By being empowered with a vajra name, until the heart of enlightenment, may you resound with the vajra name, which is utterly indestructible and unshakable by anything. OṂ PARIŚODHA DHARMA JÑĀNA NĀMA JÑĀNA ABHIṢIÑCĀMI. All phenomena are like an illusion; pure, luminous, and stainless, like a reflection in a mirror—know your own deity. OṂ ĀḤ HŪṂ. This is the mirror empowerment. Regarding the empowerment of the vajra conduct: place the great garland around the neck, and through the radiation and reabsorption of light rays, grant the blessing.
One should bestow [the empowerment] with this verse and mantra:
"Unborn is the secret mind of Vajra;
Unceasing is the speech of the bell of insight;
Non-dual is the wisdom of the Dharmakāya.
This is held by all the Buddhas
And the glorious Vajradhara;
You too must always hold it,
Firm in the conduct of Vajrapāṇi.
Oṃ a ā, i ī, u ū, ṛ ṝ, lṝ lṝ, e ai, o au, aṃ aḥ.
Beśanaya nagra bhave śuddhani svāhā.
Vajrapāṇi hūṃ phaṭ."
Then, for the prophecy and empowerment:
Having pleased the guru with offerings,
One should prostrate and make this request:
"Just as the Buddha Bodhivajra
Was honored and supplicated,
For the sake of my own longing,
I pray, O Vajra of Space, grant it to me."
Placing the disciple upon a lion throne,
One hands the vajra and bell into their hands
And performs the meditative absorption of radiating and absorbing light rays.
Then, one bestows [the empowerment] with this verse and mantra:
"Come, child, as the Vajra Master,
Turn the wheel of the Tathāgatas.
From the Vajra, Jewel, and Lotus,
Turn it for the benefit of beings."
Oṃ haṃ kṣa dharmacakra pravartaka svāhā.
Sarvatathāgatadharmacakrābhiṣiñcāmi.
Then, for the secret empowerment:
The platform is smeared with the five nectars.
Upon a bed of cow dung or a sacrificial ground,
Within the bhaga of a qualified consort,
The hero sports like a lion.
By the intense blazing of Caṇḍālī,
The moon of E-Vaṃ and the syllable Haṃ drip.
Radiating and absorbing, that bodhicitta is bestowed.
The disciple addresses the Protector thus:
"Through the play of all the Victors..."
Just as the Buddha’s flowing river
Purifies afflictions and misdeeds,
So grant me the bodhicitta.
As many as there are hundreds of millions
Of Ganges Rivers of all the Protectors,
The stream of nectar of non-dual union—
O Protector, bestow it upon my speech.
With this verse and mantra, give it to the child.
The stream of bliss from the Father and Mother in union,
Filled with the flavor of the non-dual mind,
The supreme nectar of method and insight—
This should be given into the child’s mouth.
OṂ AMṚTA GUHYĀBHISIÑCĀMI.
It should be given to the throat for the sake of speech.
The child should then drink it, saying "AHO SUKHA."
Then, for the wisdom-gnosis empowerment:
On a stainless maṇḍala smeared with fragrance,
Place drops of white and red nectar.
Above that, upon a tiger-skin skirt,
Place a qualified consort who has been bathed.
Arrange the five deities at the five places.
Invite them, dissolve them, and perform offerings and praises.
Then the disciple should make this request:
"All Buddhas dwelling in the directions and times
Are accomplished through the perfection of insight.
In order to liberate me as well,
Please reveal the third maṇḍala."
The Protector then gives this reply:
"Come here, child, child of noble family.
The siddhi of whatever you desire
Is accomplished by relying on a wisdom consort.
Since you always desire the meaning of insight,
Do not be afraid of the method.
Touch the tongue to the lotus;
Eat the great fragrance and the urine.
The white and red fluid is the supreme nectar;
Hold it firmly in the center of the tongue.
Without asceticism, with great yogic conduct—
If you possess this, you will achieve accomplishment."
Then, having opened the disciple’s eyes, they should look upon the secret maṇḍala of the consort. Always in a state of nakedness, having opened the vajra and bell, they should offer a supplication with the mind of vision:
"O supreme bhaga of the wondrous lady, the source that generates all wisdom! In this place where the immature are not yet liberated, please generate the sublime wisdom. In the bhaga of the consort of insight, the disciple sports in the manner of a hero. Through the bliss of entering into union, from the non-duality of the vowels and consonants, it is shown that the lalanā suppresses the rasanā. The sixteen half-moons and half-bindus are the melting of the caṇḍālī and the haṃ. Drawing them into the center, reversing, spreading, and dissolving, one experiences the innate four joys and abides in the state of luminous insight. Consecrate with this mantra verse:
Hūṃ! Through the non-duality of method and insight, the supreme path of great wisdom, completely liberated from existence and peace, the great bliss, the pinnacle of bliss—by this bliss that relies upon the consort, I bestow the consecration and empowerment upon the son. Oṃ prajñājñānābhiṣiñcāmi. This is the great method of all the Buddhas, the profound dharma of great bliss. I take up the sublime siddhi. Oṃ jñānasiddhi hūṃ. Thus, take up the sublime siddhi. The fourth is the empowerment of the direct realization of the nature of phenomena (dharmatā), the taste of the coemergent nectar. It cannot be pointed out; it is liberated from both existence and nirvāṇa. Then, offer auspicious prayers and request forgiveness with this mantra: Oṃ vajracaṇḍa samaya manupālaya vajracaṇḍa tvenopa..."
TIṢṬHA DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVASIDDHIM ME PRAYACCHA | SARVAKARMASU CA ME CITTAM ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVAN | SARVATATHĀGATA VAJRAMĀM MUÑCA VAJRĪ BHAVA | MAHĀSAMAYASATTVA ĀḤ |
The deities of the vase and the deities of the maṇḍala are invited and requested to depart into the sky. The samaya wheel is dissolved into oneself. Then, regarding the four modes of conduct: practice virtue for the sake of wandering beings. Possessing the pride of the two being inseparable, whatever virtue is produced by this composition, may it be like the stainless, full moon, and may all beings who are afflicted by poison be born in the pure, supreme field.
The maṇḍala ritual of the Five-Deity Wrathful Vajrapāṇi, composed by the presence of the noble Nāgārjuna, is complete.
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.