Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a condensed procedural guide for the Maṇḍala of the Victory Over the Three Worlds, derived from the Compendium of Suchness Tantra. The text functions as a technical blueprint for the practitioner to transition from an ordinary state to a tantric state through a sequence of self-consecrations, visualizations, and mudrās. It begins with preparatory purification and the generation of bodhicitta, moving into the complex construction of a maṇḍala and the invocation of wrathful deities, specifically Vajrasattva and Vajra-Hūṃkāra. The work commits the reader to a strict regime of samaya (sacred bonds), emphasizing absolute loyalty to the master and the preservation of secret rituals. By integrating somatic practices—such as the use of the vajra, bell, and specific hand gestures—with mental visualizations of suchness and the incineration of misdeeds, the text aims to facilitate the attainment of siddhi and the liberation of all sentient beings through the realization of non-intrinsic nature.
Provenance
About this text
A ritual manual detailing the Maṇḍala of the Victory Over the Three Worlds, the Śrītrailokyavijayamaṇḍalopāyikāāryatattvasaṃgrahatantroddhṛtā belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Ānandagarbha. It was translated into the Tibetan language by rin chen bzang po and is preserved in the Tengyur, volume ཀུ, where it extends over 86 pages. The text enacts a series of technical procedures designed to transition the practitioner from an ordinary state to a tantric state. This process involves a sequence of self-consecrations, visualizations, and mudrās, including the use of mantras to cause oneself to blaze and the visualization of an eight-petaled lotus at the throat. The practitioner is further instructed to visualize a white five-pronged vajra on the tongue and moon maṇḍalas in the hands. A scholar or serious reader consults this classical Tibetan work today to examine the specific somatic practices and mental visualizations—such as the invocation of Vajrasattva and Vajra-Hūṃkāra—that characterize the ritual construction of the maṇḍala and the incineration of misdeeds.
Cite thisAnuvāda, “A Maṇḍala Ritual for the Glorious “Victory Over the Three Worlds Tantra,” A Condensation of the Noble “Compendium of Suchness Tantra”” (Toh 2519), machine draft, 2026.https://naxiai.com/tibetan/works/toh2519
Summary & commentary
Significance
The work is significant as a representative of the condensation tradition in Indo-Tibetan Buddhism, where expansive tantras are distilled into practical ritual manuals. It illustrates the intersection of wrathful deity yoga and the philosophical pursuit of suchness, providing insight into the precise somatic and liturgical requirements of high-level tantric empowerment.
Structure
Passages
Section
Description
1-11
Preparatory Rites and Bodhicitta
Initial mantras for self-blazing, visualization of the lotus and vajra in the throat, prostrations, and the generation of the mind of enlightenment.
12-31
Samaya and Vows
Commitments to the Vajra and Ratna families, the role of the master, and the self-consecration of Vajrasattva.
40-70
Wrathful Invocation and Protection
Rituals involving the Great Wrathful One and Vajra-Hūṃkāra to destroy obstructions and the tying of protection cords for the disciple.
80-99
Maṇḍala Construction and Deities
Descriptions of the Vajra Army, messenger deities, and the invitation of the Earth Goddess.
108-116
Empowerment and Initiation
The formal relationship between master and disciple, the use of the victory vase for empowerment, and final instructions on the nature of phenomena.
Themes
Somatic Ritualism (2-4, 21, 89, 110)
Wrathful Deity Yoga (40, 50, 70, 109)
Samaya and Master-Disciple Bond (12, 60, 108, 112)
Bodhicitta and Universal Liberation (5, 8, 115)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for the Glorious “Victory Over the Three Worlds Tantra,” A Condensation of the Noble “Compendium of Suchness Tantra”·
In the language of India: Śrītrailokyavijayamaṇḍalopāyikā āryatattvasaṃgrahatantroddhṛtā. In the language of Tibet: dPal khams gsum rnam par rgyal ba’i dkyil ’khor gyi cho ga ’phags pa de kho na nyid bsdus pa’i rgyud las btus pa. Homage to the Protector Mañjughoṣa! Homage to the Blessed One Vajrasattva!
I prostrate to Vajra-Hūṃkāra, the pervasive lord who subdues those difficult to tame. I shall explain the ritual of the maṇḍala from which the Victory over the Three Worlds arises.
In this regard, first, the master—who has entered the secret maṇḍala and received empowerment, who has fully adopted the vows of the family, who understands the performance of all secret rituals, who is brave, stable, enthusiastic, great, learned, disciplined, and abides in the application of discipline; who possesses faith, is exceptionally devoted to the profound Dharma, possesses the intention to fully protect all sentient beings, is indifferent to body and life, has seen the maṇḍala of his companions, has generated the mind of awakening through faith, understands the ritual procedures through the secret method, is pure and practices purity, is skilled in the performance of secret rituals, and possesses fortitude and a stable intellect—should first perform the preliminary service in a place that is agreeable to the mind, such as a mountain, a forest, a riverbank, a grove, or a temple, either together with a good companion or alone.
In that regard, first of all, one should begin the ritual bathing for those who engage in conceptual thought according to this sequence: having bound the mudrā of the wrathful Tiriṇṭiṇi and placed it at the heart,
Reciting "Oṃ dhūpe dhūpe pikāya dhūpi prajvalani svāhā," one should cause oneself to blaze. With "Oṃ ṭuṃ," one should don the armor and, forming the mudrā of the fangs of Vajrayakṣa, devour all obstructing spirits. Again, reciting that same [mantra] and "A," and with Amṛtakuṇḍalī, one should also recite "Oṃ bhūr jvala hūṃ svāhā" and pour three handfuls of water over the crown of the head. Taking pure earth with this very vidyā, divide it into three parts: wash from the waist down with one part, wash the entire body with the second, and wash the hands with the third, then perform the ritual rinsing (upaspṛśana). Pour water over the crown with one's own mantra and mudrā, and bless oneself as Vajrahūṃkāra. Rising from the water, recite Vajrasattva and remove the water protection. Reciting the four Hūṃs in vajra-words in the mind, perform the ritual bathing and rinsing in a place such as a temple or a mountain. Sprinkle water over the robes and so forth with water over which the Vajraśekhara has been recited. Having cleared away obstructing spirits throughout the interior of the temple and so forth with that very water, sit comfortably on a pleasant seat and so forth. Form the vajra-binding mudrā internally, align the two index fingers to form a point, and align the two thumbs facing upward; place this upon the crossed legs and recite "Oṃ sarva viśuddhe dharmatā vajra siddhi hūṃ" three times.
Then, in the region of the throat, one should visualize an eight-petaled lotus arising from the syllable HRĪḤ. Upon the petals of the lotus of the tongue, one should visualize a white five-pronged vajra arising from the syllable HŪṂ, and consecrate it with this mantra: VAJRA JIHVA.
In both hands, one should also visualize two moon maṇḍalas arising from the syllable A. Upon these two, one should visualize two vajras arising from two HŪṂ syllables, and generate the fingers of the hands as the tips of vajras. Having performed the destruction of obstructors and so forth according to the sequence explained below, one should bind the vajra-wheel mudrā and recite: OṂ VAJRA CAKRA HŪṂ.
The mudrā for this is as follows:
Having bound the two vajra fists,
The index and little fingers are crossed like a vajra knot;
This is known as the Vajra-Wheel,
Which accomplishes all maṇḍalas.
By turning this wheel of all the families clockwise in all directions, placing it to the mouth, and looking at it while reciting the mantra one hundred and eight times, one will enter the maṇḍalas of all the families.
Then, visualizing the maṇḍala as if it were directly present before the mind, one should perfectly worship all the deities with flowers and so forth. From all directions, one should prostrate to the five maṇḍalas with this:
OṂ SARVA TATHĀGATA KĀYA VĀK CITTA PRANĀMENA VAJRA VANDANAṂ KAROMI.
Then, one should perform the four prostrations. Thus, with the vajra-palms extended, one should prostrate with this mantra and with the entire body:
OṂ SARVA TATHĀGATA PŪJOPASTHĀNĀYA ĀTMANĀṂ NIRYĀTAYĀMI SARVA TATHĀGATA VAJRA SATVA ADHIṬIṢṬHA SVĀM.
Then, remaining in that same posture, join the vajra palms at the heart and perform prostration with the forehead. OṂ SARVA-TATHĀGATA-PŪJĀ-ABHIṢEKĀTMA-NĀṂ NIRYĀTAYĀMI SARVA-TATHĀGATA-VAJRA-RAATNA-ABHIṢIÑCA MĀṂ. Then, remaining in that same posture, place the vajra palms on the crown of the head and perform prostration with the mouth. OṂ SARVA-TATHĀGATA-PŪJĀ-PRAVARTANĀYA-ĀTMA-NĀṂ NIRYĀTAYĀMI SARVA-TATHĀGATA-VAJRA-DHARMA-PRAVARTAYA MĀṂ. Then, remaining in that same posture, lower the vajra palms from the crown to the heart, and touching the crown to the ground toward the north, perform prostration with this: OṂ SARVA-TATHĀGATA-PŪJĀ-KARMANE-ĀTMA-NĀṂ NIRYĀTAYĀMI SARVA-TATHĀGATA-VAJRA-KARMA KURU MĀṂ. Having bound the mudrā of prostration, one should confess all misdeeds. All Buddhas and Bodhisattvas of the ten directions, and all those abiding in the Tathāgata, Vajra, Ratna, Padma, and Karma families, and all the deities of the essences, mudrās, secret mantras, and vidyā-mantras, please attend to me! I, who am called [name], in the presence of all the Buddhas and Bodhisattvas of the ten directions, and all those abiding in the Tathāgata, Vajra, Ratna, Padma, and Karma families, and all the deities of the essences, mudrās, secret mantras, and vidyā-mantras, confess all misdeeds individually and unsurpassedly. In the ten directions, those of the past, the future, and...
I shall extensively rejoice in all the merit of the buddhas and bodhisattvas of the present, the pratyekabuddhas, and the noble śrāvakas who have gone rightly and entered rightly, as well as the entire assembly of sentient beings. I shall exhort all the Blessed Buddhas of the ten directions who have not yet turned the wheel of Dharma to turn the wheel of Dharma. I shall beseech all the Blessed Buddhas of the ten directions who intend to pass into parinirvāṇa not to pass into parinirvāṇa.
Then, having formed the flower mudrā, one should say: Whatever varieties of flowers there are in this world system, or in all the world systems of the ten directions—whether they are produced from the mind, born from water, or born from land—I offer them all, without exception or remainder, to all the Tathāgatas for the sake of performing the act of offering. I offer them to all the Buddhas and bodhisattvas of the ten directions together with the five families, and to all the deities of the essence, mudrā, secret mantra, and vidyā-mantra.
OṂ SARVA-TATHĀGATA-PUṢPE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Having formed the incense mudrā, one should say: Whatever [incense] there is in this world system... [and so forth].
Whatever varieties of incense there are among gods and humans in all the world systems of the ten directions—whether innate, compounded, or transformed—such as these, for the sake of performing the act of offering to all the Tathāgatas without exception or remainder, [one should recite] "the Buddhas and Bodhisattvas of the ten directions," and so forth, as before. OṂ SARVA-TATHĀGATA-DHŪPE PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of the lamp, one should speak as follows: Whatever varieties of light there are among gods and humans in this world system, or in all the world systems of the ten directions—whether mental, the radiance of jewels, the light of lamps, and so forth—such as these, for the sake of performing the act of offering to all the Tathāgatas without exception or remainder, [one should recite] "the Buddhas and Bodhisattvas of the ten directions," and so forth, as before. OṂ SARVA-TATHĀGATA-ĀLOKE PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of fragrance, one should speak as follows: Whatever varieties of fragrance there are among gods and humans in this world system, or in all the world systems of the ten directions—whether innate, compounded, or transformed—such as these, and so forth. OṂ SARVA-TATHĀGATA-GANDHE PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Placing the palms of the hands in homage upon the crown of the head, one should recite: "Whatever mountains of jewels or collections of great oceans there may be among gods and humans in this world system, or in all the world systems of the ten directions," and so forth. Oṃ sarva-tathāgata-bodhyaṅga-ratna-ālaṃkāra-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Then, forming the mudrā of laughter, one should recite: "Whatever varieties of laughter, grace, joy, and the pleasures of play there may be among gods and humans in this world system, or in all the world systems of the ten directions," and so forth. Oṃ sarva-tathāgata-hasya-lāsya-rati-krīḍā-saukhya-anuttara-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Placing that same mudrā of laughter at the crown of the head by circling the vajra-palms, and then joining the palms hollowed out, one should recite: "Whatever wish-fulfilling trees or trees of garments there may be in this world system, or in all the world systems of the ten directions," and so forth. Oṃ sarva-tathāgata-anuttara-bodhi-ālaṃkāra-vastra-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Then, forming the activity mudrā of the Blessed One Vajrasattva, one should bring to mind the suffering of saṃsāra for all sentient beings.
Driven by compassion, in order to liberate all sentient beings, I shall generate the mind of enlightenment (bodhicitta). For the sake of liberating those not yet liberated, for the sake of releasing those not yet released, for the sake of giving breath to those who have not found breath, for the sake of bringing to parinirvāṇa those who have not passed beyond sorrow, and for the sake of perfectly delivering the entire realm of sentient beings from the ocean of saṃsāra, I shall generate the mind of enlightenment.
OṂ SARVA-TATHĀGATA-VAJRA-BODHICITTA-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of Lāsyā, one should say: May all sentient beings be perfectly endowed with all necessities, and may all excellence depend upon mere wish.
OṂ SARVA-TATHĀGATA-MAHĀVAJRODBHAVA-DĀNA-PĀRAMITĀ-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of Mālā, one should say: May all sentient beings be perfectly free from all unwholesome ends of physical, verbal, and mental action, and may they be perfectly endowed with all wholesome ends of physical, verbal, and mental action.
OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀBODHYĀHĀRA-ŚĪLA-PĀRAMITĀ-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of Gītā, one should say: May all sentient beings be perfectly adorned with all the major and minor marks.
May they always be without mutual fear or animosity, with eyes and minds full of joy, and may they possess the attainment of patience regarding the profound Dharma. OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀDHARMA-ABHIBODHI-KṢĀNTI-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of the dancer, one should say: May all sentient beings be endowed with diligent application to the conduct of a bodhisattva, and may they possess the diligence that is fully intent upon buddhahood and the complete abandonment of saṃsāra. OṂ SARVA-TATHĀGATA-SANSĀRĀ-PARITYĀGA-ANUTTARA-MAHĀVĪRYA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, binding the mudrā of flowers, one should say: May all sentient beings be free from the afflictions and secondary afflictions. May they be perfected in the mastery of meditative concentrations, liberations, samādhis, meditative absorptions, superknowledges, and all forms of knowledge. OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀSAUKHYA-VIHĀRA-DHYĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of incense, one should say: May all sentient beings be perfectly endowed with mundane and supramundane insight and wisdom. May they attain the four types of perfect analytical knowledge. OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀPRAJÑĀ-JÑĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
May they come to know all crafts and treatises, possess the arts, and understand the secret rituals; may they perceive suchness and attain the wisdom that perfectly severs all afflictive and cognitive obscurations. OṂ SARVA TATHĀGATA ANUTTARA KLEŚACCHEDA SARVA DHARMA SAMANTA JÑĀNA MAHĀ PRAJÑĀPĀRAMITĀ PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
In order to perform physical service, one should cultivate the intense conviction that one has arrived in the presence of all the Tathāgatas of the entire world-systems of the ten directions without exception. OṂ SARVA TATHĀGATA KĀYA NIRYĀTANA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Binding the vajra palms in the manner of proclaiming auspiciousness, one should cultivate the intense conviction through the offering of praise—beginning with "Immovable Equality" and so forth—uttered through as many as hundreds of thousands of tongues in every direction. Then, one should say: OṂ SARVA TATHĀGATA VĀK NIRYĀTANA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Through the application of a single intention with all the Bodhisattvas, one should cultivate the intense conviction in the equality of all phenomena. OṂ SARVA TATHĀGATA CITTA NIRYĀTANA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
One should cultivate the intense conviction that all phenomena are by nature without entity, and in the aspects of emptiness, signlessness, and wishlessness. Then, one should say: OṂ SARVA TATHĀGATA GUHYA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Having thus made perfect offerings to all the tathāgatas, one should offer oneself. "I offer myself to all the buddhas and bodhisattvas; please accept me at all times and in all ways. O Protectors endowed with great compassion, please grant me the siddhi of the great samaya." Having said this, one should share that root of virtue with all sentient beings: "By this root of virtue, may I and all sentient beings be freed from all worldly and transcendent misfortunes. May we be endowed with all worldly and transcendent excellences, and through the very bliss and mental happiness of that, may we become the supreme among humans, the buddhas, in this very life. By these virtuous deeds, may I quickly become a buddha in the world. For the benefit of beings, may I teach the dharmas and liberate sentient beings from the oppression of manifold sufferings." Having thus dedicated [the merit] toward unsurpassed, perfect, and complete awakening, one should take the vows:
"Just as the Protectors of the three times
Have resolved upon awakening,
I shall generate the supreme, unsurpassed
Bodhicitta.
Regarding the vows of the Buddha-yoga,
The training in ethical discipline,
The gathering of virtuous dharmas,
And the ethical discipline of acting for the benefit of sentient beings—
These three, I shall firmly uphold.
The Buddha, the Dharma, and the Sangha:
The unsurpassed Three Jewels..."
From this day forth, I shall uphold them; I shall never abandon them. Regarding the supreme and great Vajra family, I shall truly uphold the vajra, the bell, and the mudrā, and I shall also uphold the master. Regarding the delightful samaya of the supreme and great Ratna family, I shall constantly bestow the four kinds of gifts six times every day. Regarding the sublime and supreme Padma family, which arises from great awakening, I shall uphold the sublime Dharma of the three vehicles: outer, inner, and secret. Regarding the supreme and great Karma family, I shall truly uphold all the vows in their entirety and perform the activities of offering to the best of my ability. With the unsurpassed bodhicitta, I shall generate the sublime mind; for the sake of all sentient beings, I shall uphold my vows without exception. I shall liberate those not liberated, I shall ferry across those not ferried across, I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa. Thus he says.
Then, because the forms of the Tathāgatas and the goddesses appear to oneself as reflections, and because they are difficult to transgress and impossible to destroy—like the command of a king—one should generate the divine pride of a deity, such that even all the Victors do not transgress it, as it is like a vajra, and then bind the mudrās. In that regard, the binding of the mudrās is as follows: when joining the palms, one should speak these words.
Anyonyānugataḥ sarvadharmāḥ (All phenomena are mutually entered); sphara sphara anupraviṣṭaḥ sarvadharmā vajrāñjali (Pervade, pervade! All phenomena have entered; vajra-clasp). By saying "Because of being tightly bound, the vajra-clasp," one should form the conviction that the deities touch one another, enter into one another, and become one, and thus intensely resolve upon the nature of the stage of the "Certainty of Engagement" (nirvedhabhāgīya). Then, while reciting vajrabandha traṭ, one should tear the vajra-binding at the heart. "May all the Tathāgatas also become wrathful in order to destroy the obstructors!" With hūṃ ṭakkisphoṭaya mahāvīra cakram vajradhara sarvajanathā, one should tear the mudrā of the Wheel of the Sublime Dharma.
From the vajra-clasp, the thumbs and little fingers are made even and raised; the three middle fingers are raised and opened—this is the Wheel of the Sublime Dharma mudrā. Then, having formed the "Fivefold Gathering" (pañcasamgraha), one says: oṃ mahāsukha vajrasādhyāya sarvasattvebhyaḥ jaḥ hūṃ vaṃ hoḥ. Having bound the vajra-clasp, the index fingers are placed in the position of the thumbs; the mark of the right thumb is inserted, moved, and pressed—this is the "Fivefold Gathering." With oṃ vajrāveśa, one should bind the mudrā of the vajra-descending and, with the syllable a, cause the descent upon oneself. Joining the tips of the two vajra-fists is the vajra-descending. That descent is then made stable by this:
anyonyānugataḥ sarvadharmāḥ (All phenomena are mutually entered); sphara sphara anupraviṣṭaḥ sarvadharmā vajrāñjali (Pervade, pervade! All phenomena have entered; vajra-clasp). Because of being tightly bound, the vajra-clasp. Atyantānupraviṣṭaḥ sarvadharmā vajrabandha (Completely entered; all phenomena, vajra-binding). By this, one should touch the deities and, with the conviction that they have entered into one another and become one, resolve upon the nature of the stage of the "Certainty of Engagement." Then, while reciting vajrabandha traṭ, one should tear the vajra-binding at the heart. "May all the Tathāgatas also become wrathful in order to destroy the obstructors!" With hūṃ ṭakkisphoṭaya mahāvīra cakram vajradhara sarvajanathā, one should tear the mudrā of the Wheel of the Sublime Dharma. From the vajra-clasp, the thumbs and little fingers are made even and raised; the three middle fingers are raised and opened—this is the Wheel of the Sublime Dharma mudrā. Then, having formed the "Fivefold Gathering," one says: oṃ mahāsukha vajrasādhyāya sarvasattvebhyaḥ jaḥ hūṃ vaṃ hoḥ. Having bound the vajra-clasp, the index fingers are placed in the position of the thumbs; the mark of the right thumb is inserted, moved, and pressed—this is the "Fivefold Gathering." With oṃ vajrāveśa, one should bind the mudrā of the vajra-descending and, with the syllable a, cause the descent upon oneself. Joining the tips of the two vajra-fists is the vajra-descending. That descent is then made stable by this.
TIṢṬHA VAJRA DṚḌHO ME BHAVA ŚĀŚVATO ME BHAVA | HRIDAYAM ME ’DHITIṢṬHA SARVASIDDHIM ME PRAYACCHA SARVAKARMASU CA ME CITTAM ŚREYAḤ KURU HŪṂ HA HA HA HA HOḤ ||
Then, having bound the mudrā of the vajra-fist with the mantra VAJRAMUṢṬI, one should recite: OṂ VAJRAMUṢṬI VAṂ. The definition of the vajra-fist mudrā is to place the tips of the two thumbs between the two index fingers of the vajra-bond (vajrabandha) and press them together. One should then thoroughly tear away all misdeeds with the mudrā that tears away misdeeds.
Next, having bound the samaya mudrās of the glorious Vairocana and the others, one should recite their mantras three times and release them at one’s own heart with OṂ VAJRA MUḤ. Then, having mentally inscribed the syllable HŪṂ upon the Sattvavajra residing at one’s heart, one should recite that very syllable mentally and meditate on selflessness.
From that, a moon maṇḍala arises, equal in size to the Buddha-field of the three-thousandfold world system. Upon that, from the same [syllable], a second moon maṇḍala arises. From that, together with the HŪṂ, a blazing five-pronged vajra arises. Having placed the syllable HŪṂ in its center and reciting that very syllable, one meditates on the vajra-pride, thinking: "Just as the Sattva’s mudrā is, so am I." From that vajra, one emanates all of its families; having subdued all malevolent beings with them, one absorbs them all back into that vajra.
"I am the self of all those renowned as Sattvas; I myself truly abide within myself."
Therefore, while reciting "Vajra aham," one should brandish the vajra with the pride of Vajrasattva and say "Vajrasattva aham." Again, while reciting the syllable HŪṂ, one should visualize oneself as Vajra-Hūṃkāra and say "Mahāsattva aham." This is the meditation on the mind that is without beginning or end.
Then, having bound the mudrā of Trailokyavijaya, one should say: "Samayāham." This is the meditation on the body. Furthermore, with that same mudrā of Trailokyavijaya, one should consecrate the heart, forehead, throat, and crown, and say: "Samayas tvaṃ adhiṣṭhasva māṃ." Then, one should bind the Mahāmudrā.
Then, saying "Māyā a," one emanates a moon maṇḍala in front. With "Hūṃ a," one should cause a blazing vajra to descend upon it as oneself. Then, meditating with the vajra-egoity of "Vajro," one should recite "Vajra hūṃkaro 'ham" and meditate on oneself as Vajra-Hūṃkāra.
Then, in that very state, having summoned, entered, bound, and brought under control the Blessed One, the wrathful Vajrāṅkuśa and the others, one should bind the mudrā of Trailokyavijaya and say: "Oṃ sumbhani sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya ho | bhagavān vajra hūṃ phaṭ | dṛśya." Having seen the Jñānasattva, one should meditate upon him within one's own body.
One should summon, cause to enter, bind, and bring under control, and then perform the accomplishment. Reciting "JAḤ HŪṂ BAṂ HOḤ," one should bind the mudrā of Trailokyavijaya. Reciting "TATTVAM SAMAYA STVAṂ HRĪḤ," one should generate a moon maṇḍala behind oneself. Reciting "TATTVAM SAMAYA STVAṂ AHAṂ," one should meditate on oneself as the glorious Vajra Hūṃkāra.
Standing firmly with the left leg extended, with light from a turbulent garland of blazing flames, one presses down with the left foot upon the body of the fierce and extremely difficult to subdue. With the right foot, one should imagine pressing down upon the full breasts of Umā. With blazing, terrifying eyes, the color of a great blue utpala lotus, this is the condensed Vajra Hūṃkāra. With mouth agape and fangs slightly bared, the face is wrathful yet smiling. Having four faces and eight arms, with two hands at the heart, one holds a vajra and bell in the Trailokyavijaya mudrā. Two hands hold a bow and arrow; two hold a sword and a hook; and two hold a vajra and a noose. Adorned with a garland of Buddha-locks, a tathāgata-jewel garland, and a lotus-vajra silk pendant, one is fully embellished with various ornaments of empowerment.
Alternatively, one should place "KRODHA DṚṢṬI HRĪḤ" in the eyes and visualize oneself as having one face, endowed with the mudrā of Trailokyavijaya. As before, one should visualize a vajra together with the syllable HŪṂ on the tongue.
Then, one should bind the action mudrā and the great mudrā of the Blessed One exactly as they are. Following that, one should bind the mudrā of gathering and utter: jaḥ hūṃ baṃ hoḥ. Through the excellent application of the mind, one should cause all the buddhas to enter one’s own body, reciting: vajradhātu dṛśya jaḥ hūṃ baṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ, and also reciting one’s own mantra three times, thereby accomplishing the samaya mudrā.
Oṃ sarvatathāgatamahāyogīśvara hūṃ is the mantra of the Blessed One Vairocana. Oṃ vajrasattva hūṃ is the mantra of Akṣobhya. Oṃ vajraratna hūṃ is the mantra of Ratnasambhava. Oṃ vajradharma hūṃ is the mantra of Amitābha. Oṃ vajrakarma hūṃ is the mantra of Amoghasiddhi.
Next, their samaya mudrās are explained: Having displayed the Vajrasattvī mudrā arising from the vajra-binding, the two middle fingers raised and held level like sprouts is that of Vairocana. The two middle fingers joined together inside is that of Akṣobhya. The middle finger and thumb made like a jewel is that of Ratnasambhava. The middle finger made like a lotus is that of Amitābha. Likewise, the index finger bent is the samaya mudrā of Amoghasiddhi.
These four mudrās, beginning with Akṣobhya, arise from the mudrā of Vairocana. Then, one should visualize the syllable vajrajñāna upon the tongues of all the tathāgatas. Thereafter, one should bind the activity mudrās of all the tathāgatas. In this regard, the following arises from the vajra-fist:
The left vajra index finger should be raised into the palm of the right hand. This is the great mudrā of supreme enlightenment, which bestows the enlightenment of the buddhas. This belongs to Vairocana.
Placing the left fist at the heart in the manner of holding the hem of the dharma robe, while the fingers of the right hand are extended in the manner of touching the ground, is the mudrā of Akṣobhya.
In this same position, the right hand in the gesture of supreme generosity (varada) is the mudrā of Ratnasambhava.
Extending the fingers of both hands in the vajra-fist and placing them in the lap in the manner of holding an alms bowl is called the "Supreme Samādhi" mudrā; this belongs to Amitābha.
From the mudrā of Akṣobhya, the right hand is placed in the gesture of fearlessness (abhaya); this is the mudrā of Amoghasiddhi.
Then, having visualized a vajra at one's own heart, one should bind the great mudrās of all the tathāgatas. As previously explained, the mudrā of supreme enlightenment belongs to Vairocana. Having bound the mudrā of supreme samādhi, the right hand touching the ground is the mudrā of Akṣobhya. From that, the right hand in the gesture of supreme generosity is the mudrā of Ratnasambhava.
The supreme meditative absorption belongs to Amitābha. From the mudrā of Akṣobhya, the right hand is placed in the gesture of granting fearlessness; this is the great mudrā of Amoghasiddhi. These are together with their hand symbols. Then, one should bless oneself at the heart, forehead, throat, and crown with the mudrā of Trailokyavijaya and the four HŪṂ syllables. Then, having blessed the heart with the mudrā of Vajrasattvī, the forehead with Vajraratnī, the throat with Vajradharmī, and the crown with Vajrakarmī, one should stabilize [the blessing] by reciting the hundred-syllable mantra three times: OṂ VAJRA SATVA SAMAYA MANUPĀLAYA | VAJRA SATVA TVENOPATIṢṬHA DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVA SIDDHIṂ ME PRAYACCHA | SARVA KARMĀSU CA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVĀN SARVA TATHĀGATA VAJRA MĀ ME MUÑCA VAJRIBHAVA MAHĀ SAMAYA SATVA ĀḤ. Then, in order to perform the great protection, one should place the mudrā at the crown of the head with this vidyā: OṂ VAJRA UṢṬIṢA HŪṂ PHAṬ. The mudrā for this is as follows: "Having firmly bound the vajra-fist, join the thumbs inside; bend the index fingers and cover with both. This is called the 'Sattva-Uṣṇīṣa'." Furthermore, above the crown, one should place the mudrā of the blazing wheel of the mass of splendor, together with the mudrā of this mantra.
OṂ NAMAH SARVA-TATHĀGATA-UṢṆĪṢA-TEJORĀŚI-ANAPALI-KINĀMURDDHA HŪṂ | JVALATAKA VIDHAKA DHARA VIDHARA CHINDHA BINDHA HŪṂ PHAṬ | Having performed the vajra-binding, raise the thumbs, middle fingers, and little fingers; this is called the "Mass of Splendor" (Tejorāśi), which swiftly bestows accomplishments. Then, having bound the Vajradhātvīśvarī mudrā, generate Vairocana from the syllable A at the crown of the head and recite: OṂ VAJRA-DHĀTVĪŚVARĪ HŪṂ VAJRINI ABHIṢIÑCA MĀṂ | Having bound the mudrā of Akṣobhya, generate Akṣobhya from the syllable HŪṂ above the forehead: OṂ VAJRA VAJRINI HŪṂ ABHIṢIÑCA MĀṂ | Having bound the mudrā of Ratnasambhava, generate Ratnasambhava from the syllable TRĀṂ above the right ear: OṂ RATNA VAJRINI HŪṂ ABHIṢIÑCA MĀṂ | Having bound the mudrā of Amitābha, generate Amitābha from the syllable HRĪḤ at the back: OṂ DHARMA VAJRINI HŪṂ ABHIṢIÑCA MĀṂ | Having bound the mudrā of Amoghasiddhi, generate Amoghasiddhi from the syllable A above the left ear and recite: OṂ KARMA VAJRINI HŪṂ ABHIṢIÑCA MĀṂ | Having bound the vajra-palms (vajra-añjali), cross the two thumbs and hook the tips of the index fingers; join the middle fingers at the middle joint. This is explained as the Vajradhātvīśvarī. That same [mudrā], with the middle fingers made into a vajra, and the two middle fingers made into a jewel, with the ring fingers, little fingers, and middle fingers [forming a lotus], and the fingers of the hands fully extended, is the lotus [mudrā].
Thus it is said. Reciting "Oṃ vajra jvala analārka hūṃ abhiṣiñca māṃ," one should receive the empowerment of the Vajra Blazing Fire by means of the tīriṇṭi mudrā. Having bound the vajra fists internally, one should cover [the head] with a mental wrathful intent. The vajra thumbs are held firmly; this is explained as the tīriṇṭi mudrā of the wrathful deity. Starting from the crown of the head, one should perform the manner of binding a vajra garland in the four directions and place it on the forehead. With the syllable "Oṃ ṭuṃ," one should don the armor while maintaining the mudrā. With two vajra fists, one should make the gesture of bowing at the heart, and likewise at the throat, the nape of the neck, the heart again, between the breasts, the heart again, the throat, the nape, and above the forehead, making the gesture of tying a knot. Then, making the gesture of binding a garland on the head, one should perform the method of the silk streamers by releasing them from the ends and so forth. One should then please [the deities] with the palms joined in equanimity while reciting "Vajra tuṣya hoḥ." Then, circling the vajra palms and prostrating to the Blessed One Vajra Hūṃkāra, one should grasp the vajra generated from the syllable Hūṃ:
"The vajra empowerment of all Buddhas,
I shall bestow upon you here and now.
For the sake of perfectly accomplishing all Buddhas,
Take up this vajra!"
"Oṃ vajra adhipati tvaṃ abhiṣiñcāmi tiṣṭha vajra samaya stvaṃ. Oṃ vajrapāṇi vajra karmakaro bhava." With this, one should place the vajra on the crown of the head and receive the name empowerment.
Oṃ vajra-krodha-tvaṃ abhiṣiñcāmi vajra-nāma-abhiṣekataḥ. "O, Hūṃ-maker Vajra," and so forth. Then, having perfectly made offerings to oneself with the four secret offerings, such as the Lāsyā goddess and the others, one should again bind the Great Seal (mahāmudrā) of the Blessed One and grasp the Vajra of Suchness (tattva-vajra).
"Because Vajrasattva was subdued,
The wrathful one always arises from passion.
Blazing like a vajra fire,
I am the one who utterly terrifies."
This is the Suchness.
One should ring the Dharma bell arisen from the syllable A:
"All things have the characteristic of space,
And space itself has no characteristic.
The yogi who is equal to space
Will accomplish everything very swiftly."
This is the Dharma.
One should consecrate the Great Seal of the Samaya:
"By the union of all with space,
Proclaiming 'all is space,'
Sealed with the vajra seal,
The three realms are to be consumed."
This is the Samaya.
Then, one should take up the vajra conduct (vajra-vrata) with this:
"This is the essence of all the Buddhas,
Held in the hand of Vajrapāṇi.
You too must always hold it;
Firm is the conduct of Vajrapāṇi."
Oṃ sarva-tathāgata-siddhi-vajra-samaya-tiṣṭha eṣa tvaṃ dhārayāmi vajrasattva hi hi hi hi hūṃ.
If one wishes to perform the Great Yoga, one should follow the ritual procedure up to the consecration of the Samaya-being and the binding of the Great Seal, just as before.
Through the mental application of one’s own body being equal to space, at the heart, one should emanate a moon maṇḍala the size of a buddha-field equal to a third of the trichiliocosm. Upon that, one should emanate the great maṇḍala of Trailokyavijaya exactly as described in the four-seal maṇḍala of Trailokyavijaya, using the five essential mantras. Visualizing oneself as Vajra Hūṃkāra, one should bind the mudrā of the wrathful Tiriṇṭiṇi exactly as prescribed, hold a flower garland with that very mudrā, and enter the maṇḍala residing at one’s own heart while reciting the mantra of entry.
Then, with the mantra for casting the flower, one should cast the flower garland upon one’s own crown; with the mantra for the garland empowerment, one should bind it to one’s head; and with the mantra for removing the face veil, one should remove the veil. Starting from Vajrāṅkuśa, one should gaze at the maṇḍala at one’s own heart, release the entry mudrā at the heart with the mantra beginning with tiṣṭha vajra, mentally take up the essence of the water empowerment, and empower oneself with the mudrā of the empowerment of the five buddha crowns. One should then be empowered with the mudrā of the vajra garland empowerment.
Thereafter, having received the vajra, lord, and name empowerments, and having taken up the vajra vow, one should visualize that maṇḍala dissolving into the moon at one’s own heart.
Then, while reciting "samaya a," generate a moon maṇḍala at the locations of all the deities within one's own body and bind the mahāmudrā. Likewise, in the direction of the space in front, upon a moon maṇḍala, one should cause the blazing vajra-self to descend by reciting: "oṃ sumbhani sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya ho bhagavān vajra hūṃ phaṭ āḥ." Having meditated on the pride of the vajra, and having also meditated on oneself as Vajra Hūṃkāra, one should perform the summoning, entering, binding, subjugating, and gazing. Having caused [the deity] to enter one's own body, generate a maṇḍala of light and recite "samaya stvaṃ hrīḥ samaya stvaṃ ahaṃ" and the four hūṃs; thus one should accomplish Vajra Hūṃkāra.
Likewise, bind the mahāmudrā of the wrathful Vajrāveśa and, with "oṃ vajra āveśa mahākrodha āveśaya sarvasamayaṃ hūṃ āḥ," cause oneself to descend in the form of a vajra-bell in front. Then, with "vajraghaṇṭo 'haṃ," one should meditate on the pride of the bell. Next, with "vajra āveśa mahākrodho 'haṃ," assume the pride of the wrathful Vajrāveśa. Having summoned, entered, bound, and subjugated that very [deity] with the vajra hook and so forth, bind the mudrā of the great wrathful Vajrāveśa and recite: "vajra āveśa mahākrodha āveśaya sarvasamayaṃ hūṃ a dṛśya."
Furthermore, with that very samaya-mudrā, one should utter jaḥ hūṃ vaṃ hoḥ. Having summoned, entered, bound, and brought under control Vajrāveśa into his own place, one should recite samayas tvaṃ hriḥ while generating a maṇḍala of light with a turbulent garland of flames behind him. Reciting samayas tvaṃ and its mantra, one should meditate on oneself as the wrathful Vajrāveśa. Likewise, one should seal [him] with Vajrasattva, Dharma, Karma, and Mahāmudrā. Then, as before, one should mentally place the bodies of the deities into one's own body through the excellent application, and seal them with the four mudrās. Following that, one should bless oneself with the Trailokyavijaya-mudrā as before and stabilize it with the hundred-syllable mantra. Then, having also arranged the uṣṇīṣa of Vajrasattva and the uṣṇīṣa of Tejorāśi, and having recited the hundred-syllable mantra, one should perform the ritual sequence up to the vajra-vow.
Next, the determination of the locations shall be explained: in the moon at the heart of the practitioner in front is Vajrahūṃkāra and the wrathful Vajrasattva; on the right side is the King of Wrath; on the left side is Rāga; behind is Śobha; at the forehead is Ratnahūṃkāra and the wrathful Bhṛkuṭī; behind [the forehead] is Sūrya; on the shoulders are Dhvaja; on the two rows of teeth is Hāsa; and at the throat is Dharmahūṃkāra and the wrathful Vajradharma.
Between the two breasts is Tīkṣṇa; at the navel is Cakra; on the tongue is Vāc; at the crown of the head is Karmakarmakrodha and the wrathful Vajrakarma; at the waist is Vajrarakṣa; in the mouth is Vajrayakṣa; at the hips is the wrathful Vajramuṣṭi; and on the left side are the wrathful Vajrasattva, Ratna, Dharma, and Karma, along with Lāsyā, Mālā, Gītā, and Nṛtyā. Furthermore, in the direction of the practitioner’s secret place is Dhūpā; at the head is Puṣpā; in the two eyes is Dīpā; at the breasts, chest, and heart is Gandhā; in the right hand is Vajrāṅkuśī; in the left is Pāśā; on the right calf is Sphoṭā; and on the left calf is Āveśā. The Tathāgatas reside in all the parts of the limbs.
Then, having performed four prostrations, one should recite the three essence mantras: oṃ vajrātmako ’haṃ, oṃ svabhāvaśuddho ’haṃ, and oṃ sarvasamo ’haṃ. While reciting these, one should meditate on oneself as being equal to all the deities, possessing the nature of the vajra, the purity of intrinsic nature, and the sameness of selflessness.
Alternatively, one should bind the great mudrā of Vajra Hūṃkāra exactly as it is, and summon the Great Goddess together with her consort in the manner explained below. Having pressed down the two feet as prescribed, one should mentally inscribe the mantra to be recited in the center of the vajra residing at one’s heart. Then, while remaining in the midst of the assembly of all the Tathāgatas and contemplating the meaning of the recitation in the mind, one should recite it with vajra words or wrathful words.
"One should meditate on the wrathful one as 'I,' which arises perfectly from desire itself. The essence, the mudrā, the mantra, and the vidyā are what bring about swift accomplishment." Thus, one should meditate on this samādhi.
Alternatively, one should emanate the great maṇḍala of Trailokyavijaya from the vajra-wheel previously described, abiding upon a moon at one's own heart. Then, with the mantras beginning from "Oṃ vajrajvālāgni pratipata ākarṣaya sarvatathāgata mahāvajrasamaye hūṃ jaḥ" up to "Oṃ vajrāveśa mahākrodha āveśaya sarvasamayaṃ hūṃ aḥ," one should visualize that all the deities from Śrī Vairocana down to Vajrāveśa are seated upon lion thrones and so forth, and through the yoga of being equal to space, they and oneself become one. Reciting the three essences beginning with "Vajrātmako," one should meditate on their three meanings and generate the divine pride, thinking, "I am the maṇḍala of Trailokyavijaya." Then, one should continue to recite the mantra and meditate in that same way. One should further visualize that the sound of the mantra is being proclaimed from the mouths of all the deities; by doing so, all recitations will be accomplished.
Now, regarding the meaning of the recitation: "Oṃ" refers to all the tathāgatas. "Sumbha" is a call. "Nisumbha" means "subdue them." "Hūṃ" means "kill them." "Phaṭ" means "one should transfer the beings of the lower realms."
The remainder is easily understood. The "four HŪṂs" indicates the nature of reciting four times. Furthermore, OṂ refers to the Tathāgatas. SUMBHA NISUMBHA is what the Tathāgatas have spoken: "Subdue [them]!" This teaches the following: "If the Blessed One subdues even the Tathāgatas, what need is there to mention gods and the like? The destruction of the suffering of subduing is the severing of the suffering of existence. HŪṂ is the supreme slaying; it is the slaying that terrifies the malevolent." And: "It causes the malevolent afflictions to fall; it is explained as summoning through pacification. PHAṬ is the sound of falling; it is the falling into the lower realms."
Alternatively, one should meditate on the three samādhis. Having performed the rituals up to the culmination of the vajra conduct of the siddhis, one should bind the Mahāmudrā of either the Great Yoga or the Single Yoga. Abiding in the direction of space with the mind, one meditates on the meaning of the syllable A throughout all the Buddha-fields of the trichiliocosm, contemplating them as equal to space. In that direction of space, from the syllable YAṂ comes the wind maṇḍala; above that, from the syllable BAṂ, the water maṇḍala; above that, from the syllable LAṂ, the golden maṇḍala; and above that, from the syllable BAṂ, the great ocean. Upon that water and golden maṇḍala, from the syllables HŪṂ SUṂ HŪṂ, arises the king of mountains, Mount Meru, four-sided and composed of the four kinds of precious gems.
Visualize [the ground] as adorned with all kinds of jewels. Reciting "Oṃ vajra-dṛḍho me bhava rakṣa sarvaṃ svāhā," and touching the ground with the vajra-binding gesture, one should consecrate it as being of the nature of vajra. Then, emanate the celestial mansion with the vajra-wheel as previously explained. To subdue obstructors and so forth, one should visualize: at the place of Vairocana, from the syllable asiṃ, a lion throne; at the place of Akṣobhya, from hūṃ gaṃ hūṃ, an elephant throne; at the place of Ratnasambhava, from trā vaṃ trā, a horse throne; at the place of Amitābha, from hrīḥ maṃ hrīḥ, a peacock throne; and at the place of Amoghasiddhi, from aḥ maṃ āḥ, a garuḍa throne, each pressed down by a moon maṇḍala arising from the syllable a. Then, sitting in the sattvaparyaṅka posture, one should recollect the Saṅgha, which is perfectly comprised of the form bodies of all the Tathāgatas, the nature of phenomena (dharmatā), the Dharma that emerges through the Mahāyāna, and the irreversible Bodhisattvas. Then, one should generate exceptional love for all sentient beings included within all the realms of the world; compassion for all those comprised of the sufferings of the lower realms and so forth; joy toward all the Noble Ones; and equanimity toward all worldly phenomena. Furthermore, one should contemplate that all phenomena are of the nature of non-substantiality and are like an illusion.
One should cultivate the conviction that all things are equal to an optical illusion. Then, having actualized the bodhicitta, the perfection of wisdom, the conduct of skillful means, the five families, the vajra, the bell, and the mudrā, as well as the state of being a master, and having actualized loving-kindness, fearlessness, and the giving of material goods and the Dharma; and having taught all the modes of all dharmas along with the conduct of the gateway of secret mantra; and having applied oneself earnestly to all the trainings and vows, completing them through the ritual; and having actualized the protection of sentient beings and the worship and service of the tathāgatas; one should cultivate the conviction that one is the bodhisattva mahāsattva Sarvārthasiddha, who has received the crown initiation. Having actualized the manifest enlightenment in Akaniṣṭha, surrounded by Akṣobhya and the others, one should visualize oneself residing upon a lion throne arising from the merit of all the tathāgatas, within a multi-storied palace made of vajras, jewels, and precious gems on the summit of Sumeru, the king of mountains, seated with all faces. Then, having blessed oneself by Vajradhātvīśvarī and bound the mudrā of supreme enlightenment, one should recite "Vajrasattva" and emanate moon maṇḍalas from one's own heart, correctly placing them in the respective positions of all the deities.
Having performed the self-consecration of Vajrasattva himself, one should utter this inspired utterance:
"This is the unsurpassed, accomplished vajra of all the buddhas. I have been given that very self into my own hand; the vajra abides within the vajra. This is the samādhi of the initial application."
Then, in order to achieve victory over the three realms of all the tathāgatas, one should imagine making a supplication to oneself with the one hundred and eight names, beginning with "Vajrasattva, the great vajra" and ending with "Please generate your own family."
Then, placing the vajra at one's own heart and calling out to all the tathāgatas, one should say: "Blessed One, I do not know the tathāgatas." All the tathāgatas then ask: "Why?" Vajrapāṇi replies: "Blessed One, there are also wicked beings such as Maheśvara and others whom even you tathāgatas do not subdue through peaceful means; how then shall I accomplish them?"
Then, one should cultivate the superior resolve of being inseparable from the Blessed One Vairocana and imagine all the tathāgatas entering one's own heart. Then, having bound the mudrā of supreme enlightenment, one should invoke Vajrasattva with the syllable HŪṂ. Then, from the vajra at the heart of Vajrapāṇi, there appears the blazing essence, the frowning one with knitted brows and a furrowed forehead.
With his fangs bared and teeth gnashing, holding in his hands vajras, iron hooks, swords, nooses, and other blazing vajra-flame weapons, he transformed into the body of Vajrapāṇi, assuming various colors and diverse ornaments. Emerging from the body [of the Buddha], he subdued all the most wicked beings throughout all world systems. Then, in the manner of the great Vajradhātu Maṇḍala, he sat upon a moon maṇḍala in all directions around the Blessed One Vairocana and uttered this inspired utterance:
"Kye ma! I am the one endowed with great skillful means who subdues all. For the sake of the means to tame sentient beings, I have become a stainless wrathful deity."
Then, visualizing himself as inseparable from the Blessed One Vairocana, he bound the mudrā of supreme enlightenment and recited: Oṃ sumbhani sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya ho bhagavān vajra hūṃ phaṭ. As he recited this, he emerged from the hearts of all the Tathāgatas in the form of Vajrapāṇi. Having been blessed and invited by all the Tathāgatas and their retinues of Bodhisattvas throughout the infinite oceans of world systems, he was ushered into the great Vajrasamaya Maṇḍala. Having bound the samaya, they merged into one.
Having assumed the body of a great wrathful vajra, he sat at the heart of the Blessed One Vairocana and uttered this inspired utterance:
"O, this bodhicitta is to be grasped everywhere and is without sin. For the sake of taming sentient beings, even the wrathful becomes pleasing."
Then, emerging from the heart of the Blessed One, he remained upon a moon maṇḍala in the presence of all the tathāgatas and waited for his command. "Blessed One, all tathāgatas, I shall bring under my power as a wrathful one and subdue those who are worthy of subduing. Blessed One, please grant the instructions on how to accomplish that."
Then, by the command of Vairocana—HŪṂ ṬAKKI JAḤ—the entire wheel of wrathful deities was also emanated from his own heart and placed in their respective positions. With the mantra HŪṂ ṬAKKI JAḤ and the mudrā, one should summon all the three worlds, including Mahādeva and the others.
The mudrā is as follows:
"Form the two little fingers into hooks,
With both vajras, one above the other.
By this samaya hook mudrā,
Everything is summoned in an instant."
OṂ NIṢUMBHA VAJRA HŪṂ PHAṬ. By this command of the tathāgata, one should bind Trailokyavijaya. With the syllable HŪṂ, one should imagine that everyone is completely struck unconscious and falls face down, and that Mahādeva is dead. As for Mahādeva, Viṣṇu, and the rest of the famous [deities]...
With the mudrā and the mantra oṃ vajrotiṣṭha, one should establish [the disciple] in the threefold refuge and then receive [the vows]. "When the two vajra index fingers are well and perfectly balanced in meditative equipoise, it revives all who are dead; it is called the 'Vajra Reviver.' If revived, this person will also become a sublime being." Thus, by the command of Vairocana, one should restore the Great Deity (Mahādeva) using the essence mantra vajrāyu.
"Having properly bound the two vajra index fingers in the vajra-bind, and having rotated them to place them at the crown, life and health will increase." With oṃ pādākṛṣaṇa vajra hūṃ, one should imagine that from the soles of the feet, the Wrathful One who summons with his feet—the blazing Vajra Essence with a frowning brow and bared fangs—emerges as a great spirit, and remains there awaiting his command.
With the mudrā and the mantra oṃ pādākṛṣaya sarva vajradhara anuracaka dṛḍha vajra hūṃ jaḥ, one summons the Great Deity together with his consort and places them before the feet of the mantra practitioner.
"Having firmly bound the vajra-bind, one should insert the thumbs into the center. Having first bent the index fingers, twisting them and drawing them down to the base is the 'foot-bending' [mudrā]." Reciting oṃ vajra mahākrodha while binding the mudrā of the Victory over the Three Realms, one should press the Great Deity with the left foot and squeeze the space between Umā’s breasts with the right. With the mudrā for the descent of the Great Deity and the mantra oṃ vajrāveśa hana paṭa taṭa, one should cause him to descend.
"Having bound the two vajra mudrās..."
As for striking one another: once it has descended upon the body of any sentient being, it causes them to strike as well. With the mantra oṃ buddhamaitrī vajra rakṣa haṃ and the mudrā, one should clear away the suffering of the descent. Binding the two vajra mudrās, one should form a protective armor for oneself or another. Having bound them with the two index fingers, one will be protected eternally. Then, one should visualize the spontaneous utterance arising from the body of the Great Deity:
"Emaho! The unsurpassed buddha-wisdom of all buddhas, having been suppressed by the words of the syllables, is established in nirvāṇa."
Furthermore, having established the refuge in the Three Jewels, the trainings, the samayas and vows, and the bodhicitta itself, one should bind the mudrā of the great samaya of entry and cause them to be bound with this:
oṃ vajrasamaya gṛhṇa bandha samayam anusmara sarvatathāgatasamayas tvam | dṛḍho me bhava | ahya ro me bhava | apratihāryo me bhava | sarvakarmasu ca me cittaṃ śreyaḥ kuru ha ha ha ha hoḥ
Likewise, with this, one should bind the mudrā of the wrathful Tiriṇṭiṇi and cause it to descend upon the two hands: oṃ samaya praveśaya mi. Then, having shown all the great maṇḍalas in their proper order, one should confer empowerment upon the Great Deity and others using the vajra-ratna samaya mudrā explained below, with the mantra oṃ vajraratna abhiṣiñca. Then, with this, one should place the vajra insignia into the hands of Trailokyavijaya and the others.
OṂ VAJRA ABHIṢIÑCA SARVA TATHĀGATA VAJRA DHARA TRE VAJRAPĀṆI HI HA HA HA HA. Following that, the empowerment of the name should be bestowed. Then, the names shall be explained as follows: Maheśvara is the wrathful one of the vidyārāja; Viṣṇu is the illusion of the vidyārāja; Kārttikeya is the bell of the vidyārāja; Brahmā is the sage of the vidyārāja; and Indra is called the weapon of the vidyārāja. Among those who roam the atmosphere: Sūrya is the wrathful Vajrakuṇḍalī; Candra is the wrathful Vajraprabha; Śani is the wrathful Vajradaṇḍa; and Aṅgāraka is called the wrathful Vajrakapila. Among those who roam the sky: Balabhadra is the gaṇapati Vajrahastināsa; Madhukara is the gaṇapati Vajramālā; Jaya is the gaṇapati Vajrendra; and Jayanta is called the gaṇapati Vijaya. Among those of the earth: Vaiśravaṇa is the messenger Vajralābha; Vāyu is the messenger Vāyu-vajra; Agni is the messenger Agni-vajra; and Kubera is called the messenger Bhīma-vajra. Among those dwelling beneath the earth: Varāha is the servant Vajrāṅkuśa; Yama is the servant Kāla-vajra; Gaṇapati is the servant Vighnarāja-vajra; and Varuṇa is called the servant Nāga-vajra. Umā is the Vajrarājñī, the wrathful Vajrāgni.
Rukmā is the Vajra Queen Vajra-Gold. Ṣaḍvidhā is the Vajra Queen Vajra-Youthful. Brahmāṇī is the Vajra Queen Vajra-Peaceful. Indrāṇī is called the Vajra Queen Vajra-Fist. Among the women who roam the atmosphere, Kinnarī is the Wrathful Vajra-Immortal. Vajra-Rohiṇī is the Wrathful Vajra-Vigour. Daṇḍadhāriṇī is the Wrathful Vajra-Supreme Staff. Jātahāriṇī is called the Wrathful Vajra-Waist-Slayer. Among those who roam the sky, Māriṇī is the Principal Vajra-Smiling. Bhakṣiṇī is the Principal Vajra-Eater. Śiraḥkarī is the Principal Vajra-Head-Maker. Rati is called the Principal Vajra-Lordess. Among those who roam the earth, Śāntā is the Messenger. Vāyu is the Messenger Vajra-Swift. Agni is the Messenger Vajra-Blazing. Kūṣmāṇḍī is the Messenger Vajra-Trembling. Among the Mātṛs who dwell beneath the earth, Varāhī is the Servant Vajra-Holder. Cāmuṇḍā is the Servant Vajra-Time. Ghoṇā is the Vajra-Corrupt. Varuṇī is called the Vajra-Makara. Then:
"This vajra is the great vajra,
Blessed by all the buddhas.
If one transgresses this samaya,
It will quickly reduce the families to ashes."
OṂ HANA SAMAYA HŪṂ PHAṬ. With this and the mudrā, one should cause the Great Deity and the assembly of Mātṛs to uphold the samaya.
One should perform the Samaya of the Vajrasattva: pressing the two thumbs together, the little fingers are at the tips of the vajra, holding the sharp samaya. Reciting "Oṃ balita balita vajrākarṣaya hūṃ jaḥ" together with the mudrā, one should apply it to the command of kings such as Mahādeva and the others. In that regard, the mudrā is as follows: having bound the two vajra mudrās, having formed the index fingers into hooks, one should twist and twist them back; this is the supreme for summoning the deities. With "Hūṃ vajrākarṣaya samaya hūṃ," it is for the wrathful ones. Its mudrā is: having made the firm vajra-binding, having bent the index fingers and pressed them down, having joined the two thumbs together, and having firmly pressed the two middle fingers down. With "Oṃ vajramala akra vaṃ" together with the mudrā, it is for the hosts. The mudrā is as follows: having bound the little fingers of both vajra mudrās, having knotted the index fingers from behind, and having turned them back, one should place them on the head. With "Oṃ vajrabandha haṃ" together with the mudrā, it is for the messengers. The mudrā is as follows: having firmly bound the vajra protection, and having pressed with that vajra-binding, this is the samaya of the earth, which protects all sentient beings. "Oṃ vajrapālā bhañja bhañja hūṃ phaṭ" is for the servants. Its mudrā is: having bound the two vajra mudrās, one should press with the left vajra index finger, twisting and twisting it back again.
The two little fingers should be clapped. OṂ HERUKA VAJRA SAMAYE HŪṂ PHAṬ. SARVA DUṢṬA SAMAYA MUÑCA PRABHAÑJAKA HŪṂ PHAṬ. These are the assemblies of the mamos, such as Madhyamā and the rest. The mudrā for this is as follows: Having linked the vajra-bind, the two index fingers should be held firmly. The two tips of the thumbs and middle fingers, having formed the vajra-mudrā, should be turned back and placed at the forehead. The thumbs should then be placed in the mouth. OṂ SUMBHANI SUMBHA HŪṂ PHAṬ. With this, the command of the Tathāgata, and OṂ VAJRA SAMAYA ĀKARṢAYA SARVA DUṢṬA MAṆḌALAṂ VAJRA DHARA SATYAṂ MĀTI KRAMA HŪṂ PHAṬ, one should summon the maṇḍala of the malevolent ones together with this mudrā.
Having bound the two vajra-hooks, one should circle them at the heart. The two index fingers as hooks, directed outward, are the supreme means for summoning the maṇḍala. Furthermore, with the command of Vairocana, OṂ SUMBHANI SUMBHA HŪṂ PHAṬ, and OṂ DUṢṬA VAJRA KRODHA HANA DAHA PACA VIDHVAṂSAYA VIKIRA SARVA DUṢṬĀṂ SAMAYA MUDRĀṂ MAṆḌALA BHAÑJA BHAÑJA MARDAYA MARDAYA KHĀDA KHĀDA VARAMANTRAṂ VAJRA HŪṂ PHAṬ, one should utterly destroy the maṇḍala of the malevolent ones together with this mudrā.
The vajra-anger mudrā: having properly joined the index fingers, with the nails touching and wrapped around, the two tips are firmly joined. This mudrā destroys the malevolent. OṂ NISUMBHA HANA DAHA PACA GṚHṆA BANDHA HŪṂ PHAṬ. With this, the command of the Tathāgata, and...
OṂ MAHĀVAJRA KṚŪRA KRODHA PĀTAYE SARVADUṢṬĀṂ MAṆḌALAṂ VINĀŚAYA | SARVADUṢṬA SAMAYAṂ VĀKIRA VIDHVAṂSAYA SPHOṬAYA | BHAÑJA SARVADUṢṬĀṂ SAMAYAMUDRĀ BANDHA | GṚHṆA HANA DAHA PACA SARVADUṢṬĀṂ SAMAYASATTVAṂ VAJRA SAMAYA HŪṂ PHAṬ. One should visualize that the Great Wrathful One, possessing a thousand arms and faces, destroys all malevolent beings and causes them to fall into the great ocean.
Then, the mudrā for this is explained:
With the left vajra index finger,
Grasp the right index finger, bent.
By striking fiercely in a state of great wrath,
Even Mount Meru is made to fall.
OṂ HANA HANA VAJRA HŪṂ PHAṬ.
With the command of the Tathāgata and the mudrā accompanied by the mantra: OṂ VAJRA ĀKARṢAYA ŚĪGHRAM SARVADUṢṬĀṂ DAHANA VAJRADHARA SATYENA HŪṂ JAḤ, one should summon all the malevolent spirits such as the phra men.
The mudrā is as follows:
With the left vajra index finger,
Grasp the right index finger with a hook.
By summoning in a state of great wrath,
All spirits are brought under control.
OṂ VAJRA PRATIGṚHṆA HṚDAYA ĀKARṢAYA ADYAYAN SATTVA ARDHENA MṚYATE TASYA HṚDAYAṂ NIṢṬHĀMATA SAMAYA HŪṂ JAḤ. With this mudrā, one should give the heart-blood of those who have died at night to the phra men spirits and the malevolent spirits. They will be delighted and will bring about the accomplishment of the wisdom of omniscience.
The mudrā is as follows:
Having formed the vajra-binding,
The forearms are tightly bound at the heart.
The vajra index fingers are rubbed against one's own armpits; this is the "giving of the heart." Reciting "OṂ HŪṂ PHAṬ," the command of the Tathāgata, and "OṂ VAJRA SAMAYA ĀNAYA SARVA DUṢṬA JVARĀDIN ĀKARṢAYA HŪṂ PHAṬ," while performing the mudrā, one should summon fevers and the like. This mudrā is as follows: the tips of the two index fingers should be pressed together with the mind in a wrathful state near the two thumbs; thus one should summon fevers and the like.
With "OṂ VAJRA KARMA VIŚODHAYA SARVA ĀVARAṆĀNI BUDDHASATYENA SAMAYA HŪṂ," while performing the mudrā, one should clear away diseases such as fevers in oneself or others. The mudrā for this is as follows: join the vajra palms firmly, bend both middle fingers, and press them down with the thumbs joined perfectly; this is the "remover of sin."
With "OṂ KṢAPAYA VAJRA SVĀHĀ," the command of the Tathāgata, and "OṂ SARVA APĀYA ĀKARṢAṆA VIŚODHANA VAJRA SAMAYA HŪṂ PHAṬ," while performing the mudrā, one should summon the three lower realms. This mudrā is as follows: within the two vajra mudrās, bind the two index fingers and then cast them well upward; this is the supreme "restorer of downfalls."
With "OṂ VAJRAPĀṆI VISPHOṬAYA SARVA APĀYA BANDHANĀNI PRAMOKṢAYA SARVA APĀYA GATIBHYAḤ SARVA SATTVĀNĀṂ SARVA TATHĀGATA VAJRA SAMAYA TRAṬ," one should completely purify all beings in the lower realms.
One should visualize being born in the presence of the Blessed One Vairocana. Then, the mudrā for this is explained: having firmly bound the vajra-fist, join the two middle fingers together, and let the tips of the four remaining fingers touch. In an instant, sins are torn asunder. This is the samādhi called the Supreme King of the Vajra Wrathful Maṇḍala.
Then, having performed the withdrawal, all the Buddhas should confer empowerment upon oneself just as one is. Furthermore, having summoned, entered, bound, and brought under control, one should seal all the deities in the place of the maṇḍala as they were fully meditated upon with the four mudrās, and then apply the Great Mudrā to perform one's own activity. This is the samādhi called the Supreme Activity of the Vajra Wrathful One.
It is taught that one should enter into meditative equipoise by resting in the samādhis of the Initial Application, the Supreme King of the Maṇḍala, and the Supreme King of Activity; therefore, these three samādhis must certainly be meditated upon. Again, having performed the withdrawal, one should offer praise exactly as it is with the One Hundred and Eight Names. Then, having performed the activities with the hook and so forth, and having offered the water for the feet, one should seal everything with their respective four mudrās. Having conferred empowerment, one should perfectly worship with the eight supreme offerings such as flowers or the sixteen offerings. Having performed the four prostrations and bound the Great Mudrā exactly as it is, one [meditates on] the vajra-nature and natural purity.
Having meditated upon all beings and oneself as equal in selflessness, one should recite the four hūṃs either with wrathful words, vajra words, or with the mind alone. Having brought [the practice] under the power of wisdom through the equality of the selflessness of phenomena, one should meditate on all those included in the wheel of wrathful deities through the application of individual appearance. One should also cultivate the conviction that the sound of the four hūṃs issues from the mouths of all the deities. At the time of concluding the meditation, one should likewise properly apply the mind to dissolve [the visualization] into one's own body. One should then meditate on oneself as dwelling in the center of the assembly of all the tathāgatas, or as the solitary Vajra Hūṃ-maker, or as the Blessed One Vajra Hūṃ-maker dwelling in front of the assembly of all the tathāgatas.
By this application:
Through the ritual of all accomplishments,
If one meditates on the Great Seal (mahāmudrā),
The purpose of all beings through the Buddha’s word,
One will attain buddhahood in this very life.
If at any time the blessing of the seal becomes lax or one wishes to relinquish oneself, then one should stabilize it with the hundred-syllable mantra. If one becomes weary from meditation, one should offer praise with the one hundred and eight names, perform the eight types of offerings, and prostrate four times. In this way, one should meditate for as long as one does not become weary. If one becomes weary, one should perform the praise with the one hundred and eight names, all the offerings, and the four prostrations.
"Oṃ vajrasattva hūṃ jaḥ." Reciting this while performing the mudrā, one should restore the Great God. This is the method: having formed the secret hook (guhyāṅkuśa) mudrā and extended the two little fingers together, if one places it upon the head of the deceased, the life-force will be regained. The secret hook is formed by interlacing the vajra-bind (vajrabandha) and making the two index fingers into hooks.
Then, with the mantra "Oṃ vajra muḥ" and the corresponding mudrā, one should release the Great God and his consort from beneath one's feet. This is the method: having firmly formed the vajra-anger (vajrakrodha) mudrā with the index fingers joined at the tips, one should rotate those vajras and release them from below. One should also perform the empowerment again with "Vajrottiṣṭha."
One should perform the mantra "Oṃ candrottare samantabhadra kīrṇi mahāvajrāṇi hūṃ" together with its mudrā. This is the method: having firmly formed the vajra-bind, the thumbs and little fingers are made equal and extended evenly; this is known as the "moon-ripple" (candrarēkha) mudrā.
The goddess Umā should also be empowered with the previously explained empowerment of the vajra-jewel (vajraratna). Having properly worshipped the Great God with the four secret offerings and dedicated the roots of virtue for the sake of the desired siddhi, one should present the water for the feet (argha). Then, releasing those mudrās, one should ask the Blessed One and all the Tathāgatas for forgiveness.
"Blessed One, whatever omissions or additions I, an ordinary being, have committed in the ritual, please grant me your forgiveness," thus one should request forgiveness. Then, in order to request the deities to depart, one should exhort them: "Oṃ, you have accomplished all the welfare of beings; grant the appropriate siddhis. Please depart for the buddha-fields; please return again." With these words, one should release [the deities] upward with the four HŪṂs of the wrathful Tiriṇṭiri, ending with MUḤ. By such means, all will be requested to depart. Just as with the emanated maṇḍala of the family, one should likewise properly engage with the mind, dissolve [the deities] into one's own body, and stabilize them with the hundred-syllable mantra. Having recited Vajrasattva once and performed the protection of oneself as the nature of Vajra Armor, Vajra Yakṣa, Vajrasattva’s Uṣṇīṣa, and Vajra Fist, one should arise while maintaining the divine pride of one's own deity. In this way, one should meditate in four sessions every day for one month, six months, one year, or for as long as the deities have granted permission. For those who are unable, one should meditate on the Great Yoga once every day and perform one hundred thousand recitations of all the mantras. This is the ritual of the preliminary service. Following that, one should draw the maṇḍala: "Every day, or every month, or every year, during the waxing moon, according to the ritual."
One should draw the object of accomplishment according to one's specific desire. In that regard, the king is one hundred or fifty cubits; the minister or great minister is fifty or twenty-five cubits; the merchant or caravan leader is twenty-five or half of that; and the practitioner is twelve cubits, six cubits, or as much as one is able.
First of all, being endowed with all the necessary materials, one should clear away the obstructors of the maṇḍala site in the center of the desired maṇḍala ground with powdered human bone, and then perform a fire offering to pacify oneself, the disciples, and so forth. Then, the ground should be purified: having dug a pit one fathom deep and one cubit wide, fill it with earth sprinkled with fragrant scents, sprinkle it with water over which the Vajra-peak mantra has been recited, and thoroughly compact it. Having made it perfectly level, it should be enclosed within a multi-storied pavilion adorned with four archways, four doors, and windows. Finally, it should be well-decorated with excellent victory banners hung with bells and supreme canopies spread above; beautified with cloth paintings of the Buddha, Ratna, and others; well-swept with cow dung; and anointed with fragrance. Having arranged four vessels of spices, flowers, lamps, and so forth to beautify the four corners, one should touch the ground with the hand and recite the four HŪṂs and the hundred-syllable mantra seven times.
Then, having bathed oneself and anointed with fragrance, one should don blue garments and an upper robe, and [wear] the bodhisattva-ushṇīṣa.
One should adorn [the practitioner] with flower garlands, making the breath fragrant, and with bracelets, earrings, and so forth. The maṇḍala rites should be performed from the full moon of one month until the full moon of the next, or beginning from the first day of the waxing moon, or likewise beginning on the eighth, ninth, tenth, thirteenth, or fourteenth day and continuing until the full moon; or they should be performed beginning from the morning. If one is able, one should observe a fast. If one is unable, then at that time, one should consume the three white foods purified with incense water over which the Vajradharma mantra has been recited. The Blessed One Vajradhara has said: "On the day of the invitation, one should either remain in a fast or rely on food that is consistent with the Dharma."
In that regard, first one should sit in the center of the maṇḍala site and perform the destruction of obstructors and so forth exactly as prescribed. Then, having emanated the maṇḍala with the Vajracakra mudrā, and having preceded [the practice] with prostrations and so forth, one should take the vows, generate the deity yoga, the tiered palace, and the seats. Sitting in the center of the maṇḍala site in the sattvaparyaṅka posture, one should generate enthusiasm, [reciting]:
"Today my life has borne fruit;
My living is also fruitful.
I have no doubt that I have become
Equal to the deities and the samaya.
Through the single mind of bodhicitta,
I have become irreversible.
Today I am born into the family of the Tathāgatas;
Of this there is no doubt.
Today is my auspicious day;
My sacrificial offering is unsurpassed."
"By inviting all the buddhas, I am today the supreme of the assembly." Then, having prostrated with all limbs and holding an incense burner in the hand, one should invite all the buddhas:
"All buddhas residing in every direction without exception, please attend to me! I, who am called [name], shall draw the maṇḍala of the Vajra-holder. May all buddhas come here today and please grant this siddhi."
Following that, one should meditate on the three samādhis according to the sequence previously explained. Then:
"With that very [hand], one should hold the vajra; one should ring the dharma-bell. Having blessed the great samaya-mudrā, one should recite the essence mantra."
Thus, the master who has attained the supreme three samayas should perform the ritual of all the wheels with his own mudrā, holding the vajra and bell. One should correctly engage in all the conceptualizations that accomplish all maṇḍalas. This seal called the "three great samayas" is the means for accomplishing secret mantra. In the ritual for all siddhis, the vajra and bell are the supreme accomplishment. Even if the ritual is redundant or incomplete, it will be accomplished; one should not disparage it. One should also make a supplication to the Blessed One: "Blessed One, for the sake of providing refuge, benefit, and the experience of all happiness to the entire realm of sentient beings without exception..."
"Grant me, until I attain the supreme fruit of the accomplishment of the suchness of all tathāgatas, the vajra of accomplishment bestowed by all the Blessed Tathāgatas. If all the Tathāgatas command it, then let all the Tathāgatas command how these people are to be treated." Then all the Tathāgatas gathered together once more and spoke these words:
OṂ VAJRAPĀṆI MAHĀMAṆḌALAṂ PRAVEŚAYA SARVAṂ DUṢṬĀṂ RUDRĀṂ NIVĀRAYA VĀVEVYA | PRAMOKṢAYA DURDṚṢṬA-PARYAVANDHA VIŚODHAYA NĀŚAYA | VINĀŚAYA HA HA HA HA HŪṂ ||
Having thus received the authorization, one should place the mudrā of the Victory over the Three Realms above the maṇḍala in the sky. Having blessed oneself as that very [deity], one should place that same mudrā at one's heart. Possessing the pride of that [deity], one should gaze with the wrathful look and strive to expel all obstructors, beginning from the northeast.
From the syllable A, one should visualize a crossed vajra (viśvavajra) at the soles of both feet. Grasping with the soles of the feet, one should recite the four HŪṂs while circling to the right, visualizing that the site of the maṇḍala, from the wind maṇḍala up to the summit of Mount Meru, becomes of the nature of vajra. Then, with the wrathful look, one should bind the maṇḍala, the fence, and the vajra net.
Again, reciting "HŪṂ," in the very form of Vajra-Hūṃkāra, he emerges from the hearts of all the tathāgatas. All world systems are filled with the terrifying, blazing vajras of Vajrasattva and the wrathful deities, and the terrifying enemy known as "HŪṂ" fills every direction of the throat. With the supreme body of a wrathful deity, he descends from the sky in the manner of the Vajra-Descent. Having perfectly worshipped all the tathāgatas with the flower-joined palms arising from the dance, he stands at the center of the maṇḍala with the left leg extended. By emitting a host of wrathful deities blazing like the fire at the end of an eon, he should utterly terrify all the māras. Then, in a manner completely surrounded by joy, he should proceed to the eastern direction. Then, remaining in that very posture of the left leg extended, he should expel all obstructors. Then, having gone from that place to the southern direction, he should likewise expel the obstructors by means of the posture of the right leg extended. Then, from that place, having gone to the western direction with both the right and left legs extended, and having assumed the circular posture, he should likewise expel the obstructors. Then, from that place, he should proceed to the northern direction with the vajra-step that causes the world systems included within the entirety of the expanse of space to tremble. Then, with the foot-stance corresponding to the right leg extended and the circular posture, and—
Having definitely expelled the obstructing spirits (vighna) by means of the Vāsantī postures, one should proceed toward the eastern direction with the vajra-step. In that way, all obstructing spirits are to be destroyed by the four postures. Furthermore, having circumambulated the center of the maṇḍala with the vajra-step and facing the eastern direction, one should make offerings and then proceed to the center of the maṇḍala with the kīla-step. Likewise, one should drive the kīla into the site of the maṇḍala with the wrathful kīla called Aparājita. At this time of performing the postures, the sound of the wrathful word "HŪṂ" should be recited without interruption. Then, sitting in the half-vajra posture and reciting "OṂ VAJRA JVALĀNALARKA HŪṂ," one should place the left vajra-fist at the heart and, with the right hand, brandish the vajra and strike the obstructing spirits. Furthermore, one should perform the burning of the obstructing spirits and so forth with the vajra-fire mudrā. "HŪṂ VAJRA ANALA HANA DAHA PACA MATHA BHAÑJA RAṆA HŪṂ PHAṬ." Binding the vajra-fists inward, making the fingers blaze inwardly, and extending the thumbs like vajras is the vajra-fire mudrā. With the mantra "OṂ VAJRA NETRI BANDHA SARVA VIGHNĀN" and the mudrā, the obstructing spirits are to be bound. Extending the two thumbs from the vajra-fist and placing them level is the mudrā of the vajra-eye. Extending the vajra-fist and placing it down, recite: "OṂ VAJRA DṚḌHO ME BHAVA RAKṢA SARVAṂ SVĀHĀ."
Thus it is said, and the lower [direction] should be bound. With the mudrā and mantra of Vajrayakṣa, oṃ vajrayakṣa hūṃ, together with the mudrā, the sky should be bound. The mudrā of Vajrayakṣa is formed by extending the two thumbs of the vajra-palms and making the two index fingers like fangs. Furthermore, with the eyes of Vajrabhairava, the sky above Vajrayakṣa should be bound. oṃ hulu hulu hūṃ phaṭ. Binding the two vajra-fists and rotating them like a firebrand, one places the two index fingers in the manner of hooks above the head; this is the mudrā of the eyes of Vajrabhairava. With the mudrā of Vajroṣṇīṣa, the eastern direction should be bound; the mantra is oṃ hūṃ. Binding the two vajra-fists, linking the two little fingers like a chain, joining the tips of the two index fingers and turning them back to place them on the crown of the head—this is the mudrā of Vajroṣṇīṣa. Furthermore, with Vajrapāśa, that very [direction] should be bound: hūṃ vajrapāśa hrīḥ. Binding the two vajra-fists and making a knot at the wrists is the Vajrapāśa mudrā. With Vajrapatākā, the western direction should be bound: oṃ vajrapātāṅki pātāṅkinī raṭ. Forming the two thumbs of the vajra-bound hands in the bodhisattva posture, joining the two index fingers and opening the ring fingers, and making the two little fingers like the tips of a banner—this is the banner mudrā. Then, with Vajrakālī, the northern direction should be bound.
OṂ HRĪḤ VAJRAKĀLIRUṬA MAṬA. Placing the very mudrā of the Vajrayakṣa at the heart and making it firm is the mudrā of Vajrakālī. One should bind the southern direction with the Vajra Peak: OṂ VAJRAŚIKHARA RUṬA MAṬA. Performing the manner of lifting a mountain with the two vajra fists is the mudrā of the Vajra Peak. One should bind the maṇḍala of Vajrakarma. Having performed the rite of Vajrahūṃkāra with HŪṂ VAJRAKARMA YAṂ HŪṂ, one should create the vajra net with the vajra-binding gesture. The mantra is VAJRA BANDHA BAṂ. Following that, one should open the gates with the gate-opening mudrā. The secret maṇḍala, which is of the nature of vajra-cause, has four faces and four arms; it should be summoned with the mudrā and the mantra VAJRAMAṆḌALA HŪṂ JAḤ. Making the index fingers and thumbs of the two vajra fists into vajras is the summoning of all maṇḍalas. The mudrā of the Vajra Wheel: with the mantra OṂ MAHĀVAJRA CAKRA ADHIṢṬHA SIDDHA HŪṂ, the summoning is the blessing of that maṇḍala. The mudrā of this is to rotate the two vajra fists in the manner of turning a wheel. Then, one should visualize acacia wood vajra-kīlas arising from the syllable HŪṂ as Ananta, Vijaya, Meghasvara, and Mahodara, with the upper bodies in the form of wrathful deities and the lower bodies in the form of single-pointed vajras; these should be smeared with red sandalwood paste and bound with red thread.
Reciting "Oṃ krodhaya sahi ṭa ṭa ṭa ṭa tri ta ma ṭa" one hundred and eight times, one should strike the four corners of the maṇḍala with a vajra held in the left vajra-fist. Alternatively, taking a five-pronged vajra with the left vajra-fist and forming the right hand like a three-pronged vajra, one should generate and strike the four kīlas at the four corners of the maṇḍala as previously described, starting from the direction of Īśāna, with this mantra:
Oṃ gha gha ghātaya ghātaya sarva-duṣṭān phaṭ | kīlaya kīlaya sarva-pāpaṃ phaṭ | vajra-kīlaya vajra-dhāro ājñāpayati svāhā |
Or else, having fully recited "Oṃ vajra-kīli-kīlāya sarva-vighnān hūṃ phaṭ" over the four kīlas, one should strike and drive them into the four corners of the maṇḍala while reciting this very mantra and holding them with the left vajra-fist, using the blazing vajra of the right hand.
Then, having cleared away obstructors with the Vajrayakṣa, and having constructed the fence and the lattice, one should close the doors with the samaya-vajra-fist. Having perfectly protected the deities and all guardians with the Vajra Armor mudrā and the mantra "Oṃ truṃ," one should place a vase consecrated with the Vajrayakṣa recitation at the door of the maṇḍala house for the purpose of sprinkling purification. Then, while reciting the Vajrayakṣa, the master or the assistants, starting from the east of the maṇḍala, should apply the ointment.
Then, the master should prepare a square maṇḍala at the locations of the five lords using sandalwood, saffron, and so forth.
In the locations of the remaining deities, one should construct circular maṇḍalas and recite their respective mantras seven times each. Then, sitting in the center of the maṇḍala, one should mentally examine the entire maṇḍala and summon the Tathāgatas and others from the direction of space, causing them to enter, be bound, and be brought under control. One should then request Vairocana and the others to be seated in those drops of saffron and so forth using their respective mantras, and worship them perfectly with the five types of offerings.
Then, having offered the torma outside and performed the ritual rinsing, one should offer the arghya water while using the arghya mudrā and reciting the syllable HŪṂ one hundred and eight times. Into a vase possessing the characteristics described, one should pour a little scented water. From the syllable HŪṂ, one generates Vajrayakṣa, seals him with his four mudrās, and confers empowerment upon him with the empowerment mudrā. Having offered the arghya, one should worship him perfectly with the five types of offerings and the mudrās of Lāsyā and the others. Then, using a vajra and a flower branch held with the Vajrayakṣa mudrā, one should recite OṂ VAJRAYAKṢA HŪṂ one hundred and eight times, scatter loose flowers, and burn incense.
Likewise, one should offer incense over which Vajrānala and Vajrahūṃkāra have been recited, and one should recite the maṇḍala mantra during the three sessions of the day. Then, one should place the vase in front of Vajrahūṃkāra. This is the ritual for the consecration of the vase.
Then, one hundred and eight offerings of substances such as ghee and so forth should be presented to each of Vajrayakṣa, Vajrāgni, Vajra-hūṃkāra, and Māmakī. This is the ritual for the preliminary consecration (adhivāsana) fire offering.
Then, having praised the Blessed One and his retinue with the "One Hundred and Eight Names," and having perfectly made the eight offerings of Lāsyā and so forth, as well as the offerings of flowers and so forth, and having prostrated and presented the water for the feet (argha), the disciple should be consecrated.
In that regard, first, the disciple should bathe well, put on clean clothes, and holding flowers in their hands, prostrate to the master and be made to say the following:
"O Great Joy, you are my teacher; O Master, please attend to me. I seek the Great Protector, who is firm in the way of Great Enlightenment. Please grant me the reality of the samaya; please grant me the bodhicitta as well. Please grant me the three refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, I shall enter the supreme city of Great Liberation."
Then, the master should generate a vajra from the syllable HŪṂ at the disciple's heart. Holding the vajra with the right fist, he should place it at the disciple's heart. Having recited "Suratasamayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ," he should then cause the disciple to perform the confession of misdeeds and so forth:
"Having thoroughly gathered all conceptual thoughts without exception, listen with a very noble intention. In my speech, [I shall describe] Vajrasattva and the others in the mind..."
Whatever non-virtue I have committed, powerless and without the blessings of the Sugatas, or whatever I have rejoiced in or been urged to do, I confess all of it, without exception, in the presence of supreme enlightenment. I rejoice always in the two accumulations of the Sugatas and their heirs—profound and vast—which accomplish the welfare of all beings without exception, as well as in those who act for the sake of others. I take refuge in the Sugatas, who possess hearts pervaded by compassion, whose wisdom is free from sin, who have conquered all hosts of ignorance, and who dwell within the lotuses of all the Buddha families. I take refuge in the supreme Dharma, the garden of joy for those of supreme intelligence, the Jeta Grove for those of inferior minds, the supreme subduer of worldly prosperity, the most excellent speech. I take refuge in the assembly of those with excellent vows, who have destroyed the poison of the snakes of attachment and the like, whose wisdom is victorious, and who possess great compassion. I prostrate to those who are free from cyclic existence. Following the cause, the nature of the objective domain of the dominant condition, having triumphed over the enemy through the power of the fruit, with the root of compassion planted and perfect realization attained, I shall uphold the three peerless types of enlightenment. Whether to bring sentient beings to full maturity, or to provide them with complete protection, or to purify my own mind, I shall give away all these things like grass and the like. Likewise, I shall practice the unsurpassed ethical discipline, patience, diligence, meditative concentration, and wisdom.
"In order to purify myself and others, I shall practice meditation at every single moment. In order that this world may attain the spontaneously present Dharma King, who is skilled in the mantras of the Sugatas, I shall abide in the exalted state." Recite this three times.
"By this root of virtue from having spoken thus, I shall completely abandon all wrong intentions. I shall generate a mind of equanimity toward all sentient beings. Having tamed all sentient beings through all the vehicles and all varieties of skillful means, I shall establish them in the realm of non-abiding nirvāṇa. Even though all sentient beings have passed into parinirvāṇa, I shall generate the mind that thinks, 'Not a single sentient being has passed into parinirvāṇa.' I shall realize all phenomena as being without arising. With an undistracted mind and a mind of omniscient wisdom, I shall train in the six perfections. I shall also realize abiding in the manner of the single vehicle. I shall train in order to discern and abide in the thirty-seven factors of enlightenment. I shall apply myself with diligence in order to discern the ten powers, the four fearlessnesses, the four types of perfect specific knowledge, and the unshared qualities of a Buddha."
In the same way, I shall accomplish the practice in order to abide in all the immeasurable qualities of a Buddha without exception. This very [resolve] is the vajra-like generation of the mind of enlightenment for Bodhisattvas; it is the father of all Tathāgatas, the one who acts according to the commands of all Tathāgatas, and the eldest son of all Tathāgatas. This is the Blessed One, the glorious Samantabhadra. By the power of having perfectly completed his roots of virtue just as they are, and by abiding in this generation of the mind, I shall perfect the infinite and boundless abiding in the gateway called the Conduct of Samantabhadra. Then, by teaching many gateways of the various classifications of conduct to the entire assembly of beings to be trained without exception, I shall cause them to be truly satisfied, truly delighted, and truly encouraged, and I shall firmly establish them [in the path]. I shall cause those who seek the vows to take up the five bases of training. Then, the vajra should be placed in the hand of the disciple, flowers should be given, and the disciple should be properly fumigated with incense; the lamp should be made to shine by the lamp-holder. Then, a tooth-stick of Udumbara or Ashvattha wood, provided with incense, flowers, and so forth, should be given to the disciple after reciting the mantra of the wrathful Vajrahasa; and fresh, unblemished kusha grass should be given after reciting the mantra of the wrathful Vajratīkṣṇa.
Then, one should tie a protection cord—consecrated by the recitation of the wrathful Vajrapāṇi mantra and provided with three knots—around the left upper arm of the disciple. Having protected them perfectly with the Uṣṇīṣa of Vajrasattva and donned the armor of loving-kindness, one should say: "Fair-faced one, arise and prostrate to all the Tathāgatas! Tomorrow morning, you shall behold the great maṇḍala."
Then, at the time of sunrise, having placed all the deities in the space above in that manner, one should smear the site of the maṇḍala with scented water and beautify it with flowers and the like. Having dyed separate threads with fragrant blue, yellow, red, green, and white pigments, and having arranged them in this very order, one should emanate light rays from the threads produced from one's own seed syllables—HŪṂ, TRĀṂ, HRĪḤ, A, and Ā—sending them to Akṣobhya and the other deities residing in their respective directions. Drawing them in with blazing hooks, one should fill the threads held in one's hands and twist them while reciting: OṂ ANYONYĀNUGATA SARVADHARMĀḤ SPARA SPARA ANUPRAVIṢṬA SARVADHARMĀḤ ATYANTĀNUPRAVIṢṬA SARVADHARMĀ HŪṂ.
Then, having placed those threads in a golden vessel or similar container smeared with fine sandalwood and the like, and having made an offering of flowers, one should hold them with the vajra-fist and recite the mantra for laying the lines one hundred and eight times. Then, one should also recite the mantras of the lords, such as Vajra-Hūṃkāra and the others, one hundred and eight times.
Then, having again made offerings and prostrated to all the Tathāgatas, one should rise and mentally transform into Vairocana. From the heart of Vajrapāṇi, by means of this supreme vajra-companion called HŪṂ, one should emanate the form of the wrathful Vajra-Action. Furthermore, that very [deity] becomes Vajra-Hūṃkāra, and from the syllable JAṂ in both the right and left eyes, one should generate the appearance of yellow moon and sun disks. With the syllable JAṂ, one should hand the cord to the hand of the supreme practice-companion. Holding the cord first with the left vajra-fist, one may thereafter act as is convenient and contemplate all directions as being equal.
Having visualized the equality of all directions, the wise one should lay the lines of the maṇḍala. By laying four lines toward the east, west, north, and south, the eight [sections] of the maṇḍala are formed. Reciting "OṂ VAJRA-SŪTRA-MĀTI-KRAMA HŪṂ" and exhorting: "May the Tathāgatas residing in all Buddha-fields come here for the sake of sentient beings," one should act.
One should make four corners and open four gates. It is beautifully adorned with four archways, possessing four cords and highly decorated with silk and garlands. It is completely surrounded by a courtyard where crescent moons are situated, and it is embellished with lattices and half-lattices. The gates and ornaments are of various supreme kinds, stirred by the wind, with banners and bells ringing. The gates are without a courtyard and are surrounded by ornaments of hanging flower clusters. [One should also decorate] the corners of all the maṇḍalas.
At the junctions of the door-surrounds, adorned with vajras and jewels, the outer perimeter of the maṇḍala should be marked with cord. Within that, the wise one should mark it with vajras and jewels, making it square with four doors, eight pillars, and archways. Inside the vajra pillars, it is adorned with five maṇḍalas. In that manner, the maṇḍala cord is laid out. Once the cord is laid, it should be filled with colors. The remainder should be regarded as the outer maṇḍala.
If one wishes to repel obstructing spirits, one should take khadira wood stakes whose upper parts are five-pronged vajras and whose lower parts are like single-pronged vajras. Reciting the vajra-kīla mantra as before, one should strike the center of the maṇḍala with a vajra. Furthermore, in the center of the maṇḍala’s hub, one should strike all obstructing spirits with stakes similar to those previously described, having recited the kīla mantra one hundred and eight times in this sequence.
Following the direction of the cord tied to the center of the maṇḍala as explained, one should draw a circular outer maṇḍala. Outside the lines for the light maṇḍala, one should likewise properly draw a large circular perimeter. Within that light maṇḍala, one should fashion an image of an obstructing spirit using earth from an anthill and so forth. For the image of Śakra situated in its own direction, one should visualize Śakra as yellow from the syllable I. The images of Agni and the others are likewise: Agni is red from the syllable Raṃ.
From OṂ HAṂ, Yama the Black arises; from KRAṂ, the Black Rākṣasa; from BAṂ, Varuṇa the White; from YAṂ, Vāyu the Smoky-colored; from PHAṬ, Kubera the Yellow; and from SUMBHA, Īśāna the White. Having generated these, they are summoned by Kāmarāja. Having performed the summoning, entering, binding, and subduing with the vajra hook and so forth, they are then struck with the ritual dagger (kīla). If one wishes to ensure that obstacles are eliminated for a very long time, the ground should be covered.
If, even so, obstacles should still arise, one should perform the yoga of Vajra Hūṃkāra. Having summoned [the obstacle] with Kāmarāja and performed the summoning and so forth with the vajra hook and so forth, one should bind the mudrā of Vajra Hūṃkāra. Pressing down on the effigy of the obstacle with the left foot, one should recite "HŪṂ BAṂ HŪṂ" and so forth in an alternating manner. If one remains in the posture with the left leg extended, the obstacles will be destroyed by such means.
Alternatively, following the preliminary samādhi of emptiness, one becomes Vairocana from the syllable A. One should clearly visualize the body of Vairocana as described in the tantra. From one's own heart, the noble Acala is mentally emanated from the syllable HAṂ. Reciting "VAJRA HAṂ BANDHA" mentally, one makes seven drops of scented water on the wind direction outside the outer maṇḍala. Each of these drops is made to contain [the deity], and they are made to be accompanied by the central [deity] and the seven drops. One should then visualize those seven drops as the seven Wind Deities, black in color and mounted on deer.
One should visualize that the Noble Acala has summoned them and bound them with a noose. Among them, one is the principal, while the remaining six wind deities abide as his retinue. Then, one should visualize Mount Meru arising from the syllable A within a clay bowl. Upon that, from the syllable A itself, one should visualize the maṇḍala of the Great Powerful One (Mahendra) entirely covered with vajras. In the center, from the seed-syllable HŪṂ, one should visualize a five-pronged vajra, and at the intermediate points, visualize tridents. Reciting vajra haṃ bandha, one should cover the clay bowl with the seven syllables YAM as previously explained. Then, upon the clay bowl and Mount Meru, one should visualize the Blessed One Vairocana as previously described, arising from the syllable OṂ. One should also visualize the Noble Acala in the presence of the Blessed One, standing in the posture with the left leg extended, holding Mount Meru and threatening the wind deities with a sword and a noose. By doing so, all the wind deities will be bound.
Next, the method for averting obstacles such as water and so forth will be explained. One should generate oneself as the Noble Acala, arising from the syllable HŪṂ and abiding upon a maṇḍala of wind and fire. Having fashioned an image of the obstacle-maker from earth from an anthill or from cow dung that has not fallen to the ground, one should generate a sword from the syllable KHAṂ and visualize fire within it from the syllable RAṂ. One should generate a noose and a hook from the syllable KṢAṂ. Holding these with the left hand, one should draw the image with the sword and noose in the right hand and place it inside the image of the obstacle-maker. Then, one should remain in the posture with the left leg extended.
Pressing the left foot down upon the crown of the head, one should recite: Namaḥ samantavajrāṇāṃ caṇḍamahāroṣaṇa sphoṭaya hūṃ ṭa ga haṃ maṃ. While reciting this, one should cut the effigy with a sword, or smear the effigy with poison, mustard seeds, salt, and so forth, and then torment it with fire. Through being tormented by fire, there is no doubt that even he himself will be pacified. "Even if it be Brahmā or Śakra, it will be swiftly incinerated in that very instant," so the Blessed One Vairocana has said.
This rite should also be performed after first completing the preliminary service (sevā) by reciting this mantra ten thousand times through the yoga of the noble Acala, and only then should the ritual action be commenced. Alternatively, with the mantra Oṃ āḥ hūṃ, one should visualize the noble Mañjuśrī Yamāntaka, black in color, with four faces, four arms, and six legs. His two right hands hold a sword and a battle-axe; his two left hands hold a noose and a pestle. One should imagine the southern direction completely filled with hosts of wrathful deities pervading the expanse of space. Then, forming the short-spear mudrā and with the intention of averting clouds and the like, one should apply the rite with fierce intensity. The short-spear mudrā is formed by binding the vajra-clasp internally and joining the two index fingers inside.
Furthermore, if the obstructing spirits (vighna) are not pacified, one should write the mantra inside two unbaked clay bowls using blood, charnel ground charcoal, poison, mustard seeds, and the juice of datura leaves. Then, one should recite the mantra over white mustard seeds one hundred and eight times.
Join two earthen bowls together and place [the object] inside them. Visualizing the human obstructors and so forth, perform a fire offering of either one hundred or seven oblations. Then, they will become terrified, or die, or be seized by non-human beings.
Alternatively, through the application of Vajra Hūṃkāra, perform one hundred thousand recitations of the syllable HŪṂ. Then, having recited [the mantra] one hundred and eight times over a four-finger-width kīla made from human bone, and having performed the summoning, entering, and binding with the Vajra Hook and so forth, one should strike the effigy with the kīla.
Next, the pacification of the heat of the fire shall be explained. Above the fire, from the syllable BAṂ, arises a water maṇḍala. Above that, in the center of a lotus, is a wheel; above that, from that very syllable BAṂ, the Blessed One Vairocana appears, white as a conch or a kunda flower, seated above. One should visualize that from the four great oceans, which are like the great Lake Anavatapta, four great rivers flow, and a fresh stream of rain fills the ten directions.
With the Vajra-Eyed and the Vajra Blazing Like Fire, the Mount Meru of the earthen bowls and the kīla are perfectly protected. With the eyes of the Vajra Yakṣa and the Vajra Terrifier, the sky of those [beings] is bound, and with the Vajra Fist, the vajra is torn asunder.
Alternatively, the obstructors should be repelled by means of a wrathful fire offering. Then, the kīla situated in the center of the maṇḍala should be extracted with the four HŪṂs.
Insert the vajra held in one’s own hand and fill the hole of the ritual stake with the five-colored powders explained below, making them level. Then, one should apply the white marking thread that has been soaked in fragrant water. Having thus properly applied the lines, one should generate a sun and a moon in the right and left eyes from the syllable hi, look everywhere with the wrathful gaze, and open the gates.
Next, the colored powders should be consecrated. By reciting oṃ vajracitra samaye hūṃ seven times while employing the mudrā, all the colored powders will become like vajras; so the Blessed One, the Great Vajradhara, has said. This is the mudrā: from the two vajra mudrās, join the tips of the index fingers together. Having done so, one should summon all the colored powders with a blazing gaze. The syllable hi and the samaya mudrā of Vajrasūrya should be applied at the end.
In that regard, the blazing gaze is as follows: "Moving the eyes intensely, drawing back the eyelashes—this is explained as the majestic gaze that summons all wandering beings." One should also place dīptadṛṣṭi aṅkuśa jaḥ into the eyes. Reciting oṃ vajracitra samaya hūṃ, one should apply the colored powders starting from the northeast with the left vajra-fist and circling to the right; thereafter, one may proceed as one pleases.
In that regard, the sequence is as follows: blue, yellow, red, green, and white. Furthermore:
"Blue is the nature of the vajra; the second is focused on gold; another is the nature of ruby; likewise, others are like emerald. White is to be known within; this is explained as the sequence of colors." Thus spoke the Blessed One, the Great Vajradhara.
In the eastern direction it is blue; in the south it possesses yellow; the western part is red; and the north is perfectly green. The central area of the ground itself is unsurpassed, appearing like crystal. Always holding the vajra and bell, one should draw it with perfect meditative equipoise.
Alternatively, having performed the activities with the vajra hook and so forth as before, one should place an image of the Buddha upon a well-drawn square pedestal made of gold, silver, or even earth.
OṂ VAJRA JVALA AGNI PRADĪPTA ĀKARṢAYA SARVATHĀGATA MAHĀVAJRA SAMAYA HŪṂ JAḤ. One should place a vajra surrounded by flames in the presence of the Buddha. Likewise, a jewel surrounded by light, a lotus, and a vajra—all are the same. The essence mantra is as follows:
OṂ VAJRASATTVA VAJRĪ JVALA MĀLA HŪṂ PHAṬ.
OṂ RATNA VAJRĪ JVALA MĀLA HŪṂ TRĀṂ.
OṂ DHARMA VAJRĪ JVALA MĀLA HŪṂ HRĪḤ.
OṂ KARMA VAJRĪ JVALA MĀLA HŪṂ ĀḤ.
Having crossed over with the Vajra Speed, the wise one should draw it according to the ritual in the presence of the Buddha; this is the maṇḍala of Vajra Hūṃkāra. In that regard, the essence mantra of Vajra Speed is as follows:
OṂ VAJRA VEGĀKRAMA HŪṂ. Then, the mudrā of this is explained.
Having raised the design with the mind, whether with a vajra cord or otherwise, even if one goes outside and enters again, it will not constitute a violation of the samaya. In the center of that, one should draw the Great Being Vajrapāṇi, with the brilliant color of a large blue utpala flower. He is the condensed Vajra Hūṃkāra, with a face smiling amidst wrath, standing in the posture with the left leg extended. He is surrounded by a mass of blazing garlands of light. With the sole of his left foot, he should trample upon Maheśvara; with his right foot, he should be drawn pressing down upon the breast of Umā. This is his heart mantra: HŪṂ OṂ NIṢUMBHA VAJRA VIDYOTTAMA HŪṂ PHAṬ, and OṂ VAJRA ŚŪLA; these two heart mantras belong to the Great God. OṂ KRODHA VAJRA AGNI JVALAYA TRIŚŪLAṂ BHINDA VAJRA HṚDAYAṂ VAJREṆA HŪṂ PHAṬ; this is the mantra of Umā. In all directions around him, one should place the Vajra Wrathful Deities, wrathful with bared fangs, and with light massed in blazing garlands. Then, their heart mantras are as follows: OṂ VAJRA SATVA KRODHA HŪṂ PHAṬ; OṂ VAJRA KRODHA ĀKARṢAYA HŪṂ PHAṬ; OṂ VAJRA KARMA KRODHA RĀGAYA HŪṂ PHAṬ; OṂ VAJRA TUṢṬI KRODHA SĀDHU SĀDHU HŪṂ PHAṬ. Having crossed over with Vajra Speed, in the second sublime maṇḍala, one should draw Vajrābhiṣeka surrounded by Vajra Wrathful Deities. Then, their heart mantras are as follows: TRĀṂ OṂ VAJRA VIŚUDDHE KRODHA HARA HARA HŪṂ PHAṬ.
OṂ VAJRA SŪRYA MAHĀ JVALA MĀLA KRODHA JVALAYA SARVĀN HŪṂ PHAṬ. OṂ VAJRA KRODHA KETU DEHI HŪṂ PHAṬ. OṂ VAJRA ĀTTASATA KRODHA HA HA HA HA HŪṂ PHAṬ. Having crossed by the Vajra Force, one should also draw the third sublime maṇḍala, the Vajra Army, surrounded by the great wrathful deities. Then, their heart-mantras are explained: HRĪḤ OṂ VAJRA DHARMA KRODHA VINĀŚAYA VIŚODHAYA HŪṂ PHAṬ. OṂ VAJRA TĪKṢṆA KRODHA CCHINDA CCHINDA HŪṂ PHAṬ. OṂ VAJRA KETU KRODHA PRAVEŚAYA MAṆḌALE SARVĀN HŪṂ PHAṬ. OṂ VAJRA KRODHA BHĀṢA VADA VADA HŪṂ PHAṬ. Having crossed by the Vajra Force, one should also draw the fourth sublime maṇḍala, the Vajra Descent, surrounded by the host of Vajra Wrathful Ones. Then, their heart-mantras are explained: AḤ OṂ VAJRA KARMA HŪṂ PHAṬ. OṂ VAJRA KAPĀṬA KRODHA RAKṢA HŪṂ PHAṬ. OṂ VAJRA YAKṢA KRODHA KHĀDA KHĀDA HŪṂ PHAṬ. OṂ VAJRA KRODHA MUṢṬI SĀDHAYA SAMAYA HŪṂ PHAṬ. In the corners of the maṇḍala, in accordance with the manner of the Vajra Expanse, one should draw all the secret offerings according to their proper sequence. Then, their heart-mantras are as follows: OṂ VAJRA LĀSYĀ RĀGAYE HŪṂ PHAṬ. OṂ VAJRA MĀLE ABHIṢIÑCA HŪṂ PHAṬ. OṂ VAJRA GĪTE GATA HŪṂ PHAṬ. OṂ VAJRA NR̥TYE VAŚAṂ KURU HŪṂ PHAṬ. Having crossed by the Vajra Force, outside the sublime maṇḍala, in its very corners, one should place the four goddesses of offering.
Then, their heart mantras are as follows: OṂ VAJRA DHŪPE PŪJA SPHARAṆA SAMAYE HŪṂ PHAṬ. OṂ PUṢPE PŪJA SPHARAṆA SAMAYE HŪṂ PHAṬ. OṂ VAJRA ĀLOKE PŪJA SPHARAṆA SAMAYE HŪṂ PHAṬ. OṂ VAJRA GANDHE PŪJA SPHARAṆA SAMAYE HŪṂ PHAṬ. In the center of all the gates, one should place the hook and the other [implements]. In the locations outside the maṇḍala are the outer Vajra families. Then, their heart mantras are explained: OṂ VAJRA AṄKUŚA MAHĀKRODHA ĀKARṢAYA SARVA SAMAYĀN HŪṂ JAḤ. OṂ VAJRA MAHĀKRODHA PRAVEŚAYA SARVA SAMAYĀN HŪṂ HŪṂ. OṂ VAJRA SPHOṬA MAHĀKRODHA BANDHA BANDHA SARVA SAMAYĀN HŪṂ BAṂ. OṂ VAJRA ĀVEŚAYA MAHĀKRODHA ĀVEŚAYA SARVA SAMAYĀN HŪṂ HOḤ. In the courtyard of the outer maṇḍala, in the eastern direction, one should draw Maitreya, Amoghadarśin, Sarvadurgatipariśodhana, and Sarvaduḥkhapraśamanaghoṣasvara, holding five-pronged vajras. In the southern direction, one should draw Gandhahastin, Śūraṅgama, Gaganagañja, and Jñānaketu, holding jewels. In the western direction, one should draw Amitābha, Candraprabha, Bhadrapāla, and Jālinīprabha, holding lotuses. In the northern quarter, one should draw Vajragarbha, Akṣayamati, Pratibhānakūṭa, and Samantabhadra, holding crossed vajras. Alternatively, one may draw Krakucchanda, Kanakamuni, and Kāśyapa.
With the exception of the four Tathāgatas, including Śākyamuni, the four Bodhisattvas of the Fortunate Aeon, such as Maitreya and the others, are to be placed in the courtyard starting from the eastern direction, numbering one thousand minus four. With this mantra: Oṃ sarva-saṃskāra-pariśuddha-dharmate mahānaya-parivāre svāhā, the maṇḍala of the Vajra Expanse (Vajradhātu) should be drawn.
Furthermore, in the courtyard of the outer maṇḍala, in the eastern direction, one should draw Māyāvajra, Vajraghaṇṭā, Munivajra, and Vajrāyudha together with his consort. In the south, Amṛtakuṇḍalin, Vajraprabha, Vajradaṇḍa, and Vajrakāñcana together with his consort. In the west, Vajrahastināsa, Vajramālā, Vajreśvara, Vajravijaya, Vajramusala, Vajravāyu, Vajrāgni, and Vajrabhīṣaṇa together with his consort. In the northern direction, Vajrāṅkuśa, Vajrakāla, Vajramārapati, and Vajranadī together with his consort should be drawn.
The Vajraśekhara states that all these, including Viṣṇu and the others, should be depicted in the courtyard with a body size equal to half that of the supramundane deities. Then, the heart mantras and vidyās of these, such as Vajrakāñcana and the others, are explained: Oṃ vajracakra hūṃ; Oṃ vajra-heme-cinda-cakreṇa vajriṇi hūṃ phaṭ; Oṃ vajraghaṇṭake hūṃ; Oṃ vajriṇi kaumārī śīghraṃ āveśaya gandhaśabdena.
MĀṂ SARUDHIRAPRIYE EHYEHI GṚHṆA GṚHṆA BHAKṢAYA VAJRAḌĀKINI VAJRAŚAṄKALE SARVADEVAGAṆAMĀTRABHŪTE HARA HARA PRĀṆĀN AMUKASYA KAPĀLĀLAṂKṚTASARVAKĀYE KIÑCID YĀSI. VAJRAKHAṬVĀṄGADHĀRIṆI PRETAMANUṢYAŚARĪREṢU ŚĪGHRAM. ĀVEŚAYA PRAVEŚAYA BANDHAYA VAŚĪKURU MĀRAYA VAJRARAKṢASI HŪṂ HŪṂ HŪṂ HŪṂ PHAṬ. OṂ VAJRAVIGHNĀṂ HŪṂ. OṂ VAJRABHŪTANE MANUṢYAMĀṂSAVASARUDHIRAMUTRAPURIṢAŚIṄGHĀṆA. KARETO GARBHAHĀRIṆĀYA HIŚĪGHRAM IDAM AMUKASYA KURU VAJRAŚODHANI KADARINI SARVAKARMĀṆI ME. KURU KURU HŪṂ PHAṬ. OṂ VAJRAHARAṆA HŪṂ PHAṬ. OṂ VAJRAMAKARE GRASA ŚĪGHRAM. PRAVEŚAYA PĀTĀLAṂ BHAKṢAYA VAJRAMAKARADHĀRIṆI HŪṂ PHAṬ. Starting from the southeast corner, one should write Bhīmā, Śrī, Īśvarī, and Tapasvinī in a clockwise direction using this [mantra]. OṂ SARVAGAMINI SARVABHAKṢE SĀDHAYA GUHYAVAJRANI HŪṂ PHAṬ. The Blessed One Vairocana is moon-colored, with four faces, seated in the vajra posture, and with two hands in the mudrā of supreme enlightenment. The Blessed One Vajra-Hūṃkāra is blue, holding a vajra and bell with the mudrā as previously described. The wrathful Vajrasattva is also blue in color. The King is golden-colored. Rāga is red. Śobhana is the color of emerald. Ratna-Hūṃkāra and Vajraratna are golden-colored. Sūrya is red in color.
Dhvaja is the color of the sky, with a white-yellow smile. Dharmahūṃkāra and Vajradharma are also white and red in color. Tīkṣṇa is the color of the sky. Hetu is the color of gold. Vāca is the color of copper. Karmahūṃkāra and the wrathful Vajrakarma are of variegated colors. Rakṣa is the color of gold. Yakṣa is black. Muṣṭi is yellow. The wrathful goddess Lāsyā is blue. The wrathful goddess Muṣṭi holds two vajras with both hands and bows slightly in the manner of vajra-pride, surrounded by four goddesses such as the one beating cymbals. Mālā is yellow, holding a vajra garland with both fists, surrounded by four goddesses beating mṛdaṅga drums. Gītā is red in color, surrounded by four goddesses intent on playing the lute. Nṛtyā is of variegated colors, holding a three-pointed vajra with both hands and intent on dancing, surrounded by four goddesses holding mukuṇḍas. Dhūpā is blue in color; her left wrathful fist is raised in the threatening gesture, and her right vajra fist holds an incense burner, surrounded by four goddesses intent on blowing conch horns. Puṣpā is yellow, holding a flower vessel in her left hand and raining down flowers with her right, surrounded by four goddesses holding paṭaha drums. Dīpā is white and red in color; her left fist is in the threatening gesture, and her right vajra fist holds a lamp-wick, surrounded by four goddesses intent on burning incense.
Vilepanī is multicolored, holding a conch bowl filled with perfumes in her left hand, and with her right hand she is intent on striking a dhaka drum to scatter the fragrance. She is surrounded by four goddesses. [The others are] Aṅkuśā, blue; Pāśā, yellow; Śṛṅkhalā, reddish-white; and Ghaṇṭā, multicolored. All of these, up to the end of the Fortunate Aeon, abide in the posture with the left leg extended, in that which is devoid of any particular self. They are intent on raising the wrathful threatening gesture at their hearts, and with their right hands in vajra-fists, they hold their respective emblems and abide in a manner of defiance. Furthermore, the outer Vajra family, such as Rudra and the others, should be correctly drawn.
In that regard, Rudra is white in color and has four arms. With one right hand he embraces Umā; the second, together with a three-pronged vajra, performs the gesture of supreme generosity. With one left hand he holds a trident, and the second holds a khaṭvāṅga. He rides a bull and wears a snake as a sacred thread. He is adorned with a jeweled crown and a crescent moon; his throat should be drawn blue, because it is stated: paśupati nīlakaṇṭha umāpriya. Viṣṇu is black in color and has four arms. His two right hands hold a staff and a vajra; his two left hands hold a conch and a wheel. He rides a garuḍa. Vajraśyāmā is golden in color; her hands hold weapons, and her seat is like Viṣṇu’s. Vajraghaṇṭā is red in color and has six faces. Her two right hands hold a short spear and a vajra.
In her two left hands, she holds a domestic fowl and a bell, and she is mounted upon a peacock. Vajrakumārikā should be understood as sounding a vajra and bell. Munivajra is golden in color, with four faces and four arms; in his two right hands he holds a vajra and a rosary, and in his two left hands he holds a staff and a water-pot, and he is mounted upon a swan. Vajraśāntī should be understood as being similar to Brahmā. Vajrāyudha is yellow in color, holding his own vajra in his left hand and a supramundane vajra in his right, and he is mounted upon a white elephant. Vajramuṣṭi should be understood as being similar to Vajrāyudha. The wrathful Vajrāvarta is red in color, holding a vajra together with a lotus in his right hand, and holding a sun maṇḍala together with a lotus in his left, and he is mounted upon a chariot drawn by horses. Vajrāmṛta is exactly like the wrathful Vajrāvarta. The wrathful Vajraprabha is white in color, holding a vajra in his right hand and a moon together with a lotus in his left, and he is mounted upon a swan. Vajratejas is similar to the wrathful Vajraprabha. The wrathful Vajradaṇḍa is blue in color, holding a vajra in his right hand and a staff in his left, and he is mounted upon a tortoise. Daṇḍottarā is similar to the wrathful Vajradaṇḍa. The wrathful Vajramahākāla is red in color, holding a vajra in his right hand and holding a human head in his left, remaining in the act of devouring it.
Vajra-waist-binder is similar to the wrathful Vajra-brown. Vajra-Eliphant-nose is Gaṇeśa; he is white in color, holding a vajra in his right hand and a plow in his left, and he rides upon an elephant. Vajra-grasper is similar to Eliphant-nose, but the distinction is this: in her left hand she holds a khaṭvāṅga. The wrathful Vajra-garland Gaṇeśa is green in color, holding a vajra in his right hand and a flower garland in his left, and he rides upon a cuckoo. Vajra-eater is similar to Vajra-garland, but the distinction is this: in her left hand she holds a spearhead. Vajra-power is yellow in color, holding a vajra in his right hand and a makara-banner in his left, and he rides upon a pig. Vajra-horse-head is similar to Vajra-power, but the distinction is this: she is red in color. The victorious Gaṇeśa is red in color, holding a vajra in his right hand and a sword in his left, and he rides upon a canduka. Vajra-delight is similar to the victorious one. The messenger Vajra-hammer is yellow in color, holding a vajra in his right hand and a pestle in his left, and he rides upon the fragrance of flowers. Vajra-messenger is similar to Vajra-hammer, but the distinction is this: in her left hand she holds a khaṭvāṅga. The female messenger Vajra-wind is blue in color, holding a vajra in her right hand.
To the left is the one holding a banner, mounted upon a deer. The messenger Vajrī is red in color; her two right hands hold a vajra and a ladle, and her two left hands hold a staff and a water-pot. She has upward-flaming rays of light and a blazing trident, and is mounted upon a goat. The messenger Vajrajvālā is similar to the messenger Vajrajvālā. The messenger Vajravegā is similar to the messenger Vajravāyu. The messenger Vajrabhairavī is blue in color; she holds a vajra in her right hand and a club in her left, and is mounted upon a human corpse. The female messenger Vajrakubjā is similar to Vajrabhairavī, with the distinction that she holds a noose in her left hand. The servant Vajrāṅkuśī is blue in color; she holds a vajra in her right hand and an iron hook in her left, and is mounted upon the nāga king Śeṣa. The servant Vajramukhī is blue in color, has the head of a pig, holds a vajra in her right hand and a sword in her left, and is mounted upon a human. The servant Vajrakālī is black in color; she holds a vajra in her right hand and the staff of Yama in her left, and is mounted upon a buffalo. The servant Vajrakālī is black in color; she holds a vajra in her right hand and a khaṭvāṅga in her left, and is mounted upon a vetāla. The servant Vajramukhya is white in color, with the complexion of an elephant; her two right hands hold a vajra and a battle-axe, and her two left hands hold a trident and a tooth, and she is mounted upon a ram. The female messenger Rajorṇā is blue in color; she holds a vajra in her right hand.
To the left is Senmajakanika, holding [an object] and riding a mouse. The servant Vajragītā is white in color; in her right hand she holds a vajra, and in her left she holds a vajra-noose. She has eight hoods and rides a makara. The female servant Makarī is white in color; in her right hand she holds a vajra, and in her left she holds a makara marked with a vajra. She rides a makara. Bhīmā is green in color; in her right hand she holds a vajra, and in her left she holds a sword and a shield. Śrī is yellow in color; in her right hand she holds a vajra, and in her left she holds a lotus. Sarasvatī is red in color; in her right hand she holds a vajra, and in her left she holds a lute. Tapaḥpratīhārī is green in color; in her two right hands she holds a vajra and a wheel, and in her two left hands she holds a pāṭisa and a sword. It should be understood that for all the mātṛs, and for those from Rudra down to Varuṇa, whichever holds a vajra in the right hand, it is a three-pronged one. The worldly and transcendent deities should be depicted facing directly toward the Blessed One Vairocana. Then, when the time for evening has arrived, one should take a flower garland with the Vajratīriṇī mudrā, enter the maṇḍala while reciting the four HŪṂ syllables, and gaze [at it] in order to pacify any excesses or omissions in the entire maṇḍala. Ringing the vajra bell, one should circumambulate the maṇḍala seven times with vajra-impetus and offer this garland to the Blessed One.
Having performed the vajra dance and taken [the vessel], one should bind it to one’s head with the four hūṃ syllables. Furthermore, it is said: "By thoroughly shaking the vajra and bell, the wise should completely fulfill what is incomplete. Whatever is in excess should be discarded; one should not disparage that which will be accomplished." Then, sitting in the center, the Vajra Master, in meditative equipoise, should mentally open the four vajra gates with: oṃ vajrodghāṭaya samaya praveśa hūṃ. The mudrā for this is: "Having properly joined the vajra index fingers, turned them upward, and bound them, opening them with great wrath is the supreme way to open the gates." Then, one should perform [the rites] with the vajra hook and so forth.
Next, one should take seven precious jewels or vases made of clay, with roots that are not black, large bellies, long necks, and hanging lips. These should be completely filled with excellent water, jewels, medicines, and all kinds of grains; their mouths should be adorned with branches bearing fruit and leaves; their necks should be bound with white cloth and protected; and their exterior should be smeared with fragrant scents. Above them, one should place a garland of flowers marked with a vajra and consecrate them with the great vajra. Then, using a vajra held by the wrathful deity Tiriṇṭiṇi and a flowering branch, one should recite oṃ vajroṅka hūṃ one thousand and eight times, and the four hūṃ syllables one hundred and eight times. Having done so, they should be properly placed before the Blessed One Vajra Hūṃkāra.
Having recited the syllable HŪṂ four times one hundred and eight times over the second vase, place it facing the entrance of the mandala. With that water, one should empower oneself and the disciples, or else bind the mudrā of entry. Regarding the phrase "coral and refined gold, conch, pearl, and gemstone": these five should be understood as the "all jewels." Regarding the phrase "siṃha, vyāghra, kṛkara, hasa, and saha-deva": these five should be understood as the "all medicines." Regarding the phrase "rice, mung beans, peas, barley, and wheat, and sesame": these five should be understood as the "all grains."
Following that, preceded by the four prostrations and so forth, one should take the vows. Having fully recited the mantra of Vajrayakṣa over a blue cloth, one should bind the uṣṇīṣa of the Sattva-uṣṇīṣa, put on the blindfold, and don the upper garment and the uṣṇīṣa-turban with the Vajra Armor mantra. The preceptor, as the wrathful deity Tiriṇṭiṇi, should hold a blue flower garland and enter while reciting "OṂ VAJRA SAMAYA PRAVEŚAMI." One should then make a request to all the Tathāgatas, saying, "The Blessed One, Maheśvara, and other malevolent beings are also present," and so forth.
Then, having drunk the vajra water and caused it to descend upon oneself, one should cast the flower into the great maṇḍala, bind it to one's head, and remove the blindfold. Having looked at the maṇḍala exactly as it is, one should release the mudrā of entry with "TIṢṬHA VAJRA" and so forth.
Having received the water empowerment, the crown of the five buddhas, the silk pendants, the vajra garland, the vajra lord, and the vajra name empowerment, one should again prostrate to the Blessed One. Having received these from the Blessed One, and having also received suchness, the dharma, the samaya, and the vajra conduct, one should perfectly worship oneself with flowers and so forth, and with the goddesses of grace and so forth. Having received the authorization through the five types of verses, the four hūṃs, the encouragement, and the prophecy, and having again performed the self-consecration and so forth, one should perform the recitation as desired. Then, uttering one's own name, saying "I am the Vajra Hūṃkāra," one should bind the great mudrā of Vairocana. With the mantra of Vairocana ending in a, one should cause the vajra nature of the Tathāgata to descend into the place of Vairocana. Meditating on the vajra pride with vajra haṃ, one should meditate on oneself as Vairocana with vajradhātuhara haṃ. Likewise, binding the great mudrās up to the Vajra-descending one, at the northern gate, one should cause oneself to descend into the vajra bell with its mantra ending in a. Generating the pride with vajraghaṇṭe hoḥ, one should meditate on the wrathful Vajra-descending one with vajrāveśakrodha haṃ. In that way, the vajra will be accomplished. The Vajra Master, the Sattva...
Having bound the vajra hook mudrā and snapped the fingers many times, one should summon all the buddhas. One should recite "Oṃ vajrasamaya jaḥ jaḥ hūṃ vaṃ hoḥ" twenty-one times. Then, while meditating on the great mudrā of the vajra wrathful deity, one should recite the sublime one hundred and eight names once. Then, by means of the vajra hook and so forth, one should summon, enter, bind, and subjugate [the deities] through their respective gates. Having offered the water for the face with the four hūṃs, and having recited the mantras of Śrī Vairocana and the others, one should accomplish the samaya mudrās until the end of the Fortunate Aeon. Reciting one's own mantra, one says: "Dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ āha." Then, one should recite one's own mantra and heart essence; in that way, success will be achieved.
Next, the samaya mudrās are explained:
That which arises from the two vajras
Is renowned as the supreme samaya.
The explanation of binding them is as follows:
The binding of the wrathful deities is unsurpassed.
Having made the forearms into vajras,
One should bind the little fingers as hooks.
Threatening with the two index fingers
Is called "Victorious over the Three Worlds."
Likewise, joining the sides of the index fingers
And drawing them in like a jewel;
Raising the middle fingers level makes the lotus.
Threatening with both the middle and index fingers,
One should make both index fingers into vajras.
The right [hand] should hook the hook;
That itself is bowed to as "Hūṃ."
The "Bestower of Excellence" is likewise.
Place the two index fingers on the wrinkles of the forehead. Circle the sun with the index finger at the heart. Extend the hands and place them on the crown of the head. Make the index fingers as if laughing from the mouth. Join the nails of the index fingers. With the right hand, bind the sword. Raise the middle and index fingers together as a wheel, drawing it out from within the mouth. Make the index and middle fingers into a vajra. Circle the neck with the index fingers. The two index fingers are the great fangs. Bind the two index fingers as a vajra. For the goddesses such as Lāsyā and the rest, the vajra-binding of the Vajradhātu and so forth is bound exactly as it is, with the syllable HŪṂ. Place the thumbs together at the heart. Fully extending them is the garland. Joining the palms and emerging from the mouth. From the dance, place the joined palms on the crown of the head. Pour the vajra-binding downward. Scatter one's own joined palms upward. With the thumbs equal, bind them firmly. Fully extending them is the ointment. Hooking a single index finger. Release the knot of the two thumbs. Bind the thumbs and index fingers as bracelets. Bind the index fingers of the vajra-fist. Visualize a five-pronged vajra arising from the syllable HŪṂ at the heart, and while reciting the syllable HŪṂ itself, one should bind all the mudrās. Then, the determination of the mudrās is explained: the mudrā of Vajra-Hūṃkāra, and the locations of Vairocana, Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra. Then, the mantras of Ratna-Hūṃkāra and the others are explained.
OṂ VAJRA-BHR̥KUTI-KRODHA-NAYA SARVA-RATNA MA HRĪḤ PHAṬ. OṂ VAJRA-DR̥ṢṬĪ-KRODHA-DR̥ŚU MĀRAYA HŪṂ PHAṬ. OṂ VAJRA-VIŚVA-KRODHA KURU SARVA-VIŚVA-RŪPA-TRĀYA-SADAYA HŪṂ PHAṬ. The mudrās for these should be understood as beginning with the Vajrayoṣid. Furthermore, it is said: "The supreme knowledge of all is explained as the victory over the three worlds." This is what was taught. Regarding the collection of mudrās for that Vajra and Hūṃkāra, it is explained here that the Blessed One Vajra-Hūṃkāra is intended; it is not appropriate to consider him as someone else, for all tantras teach that the Victor over the Three Realms is indeed Vajra-Hūṃkāra. Following that, having likewise placed the vajra upon the tongue, one should arrange the syllables of the Dharma of the Buddhas, Vajradharas, and so forth, in their proper order. This is as follows: HŪṂ is for Vajrasattva; TRĀṂ is for Ratnavajrī; HRĪḤ is for Dharmavajrī; A is for Karmavajrī. HŪṂ VAJRA-SATTVA VAJRĪ; TRĀṂ RATNA-VAJRĪ HRĪḤ; DHARMĀ-VAJRĪ; A KARMA-VAJRĪ. HŪṂ HE TRAṂ TAṂ; HI HI DE HA DHIK; DHĪ HŪṂ; GRAṂ KRI; BAṂ DRĪ AḤ—these are for Vajrasattva and the others. MAHĀRAHE HŪṂ; RŪPA-ŚVABHE HŪṂ; ŚROTRA-SAUKHYE HŪṂ; SARVA-PŪJE HŪṂ; PRAHLĀDANI HŪṂ; PHALAGAME HŪṂ; SUTIJĀTRI HŪṂ; SUGANDHAKI HŪṂ; AYĀHI JA HŪṂ; AHI HŪṂ HŪṂ HŪṂ HE SPOṬA BAṂ HŪṂ.
"Ghaṇṭā a a hūṃ" refers to the deities from Vajralāsyā up to Vajrāveśā. Following that, one should generate a crossed vajra at the heart from the syllable A and bind the action mudrā. This is as follows: "Forming the two wrathful fists, the left vajra index finger should be raised into the right; this is the mudrā of supreme enlightenment, which bestows the enlightenment of the Buddhas." "With the two [hands] in a majestic pose and a circular motion" refers to Ratna-hūṃkāra, Vajrasattva, and Vajrasattvī. "Abiding like holding a hook, the manner of shooting an arrow, and 'Excellent' at the heart" refers to Ratna-hūṃkāra, the wrathful Bhṛkuṭīvajra, and Ratnasattvī. "Stabilize the sun at the heart, place the elbow on the left, likewise turn the face, and separate the right from the left" refers to Dharma-hūṃkāra, Vajradharma, and Dharmasattvī. "At the heart, the left [hand holds] a sword and a spear, a circling of a firebrand, both vajras are drawn from the mouth, and by the circular release of the vajra dance, place the palms at the cheeks and the crown." This refers to Karma-hūṃkāra, Vajrakarma, and Karmasattvī. "Armor, the little finger, and the supreme fangs; the two fists are pressed down. In the manner of the majestic vajra, one should gather [them] by moving the intention."
The garland is bound and released from the mouth; from the dance, the palms are joined and placed upon the crown of the head. Pouring downward and scattering upward, the thumbs are held level and firmly pressed together. Extending them fully, this is the anointing; thus the offering mudrās are fully demonstrated. Binding the index fingers like hooks, the little fingers form the great hook. The offering knot is formed by the two index fingers as rings; the two backs are also held level and pressed together. All the mudrās of the gatekeepers arise from the dance of the action mudrās. Then, the great mudrās of Vairocana and the others should be bound in accordance with how they are depicted in the drawings. Furthermore, whatever the great mudrās of the wrathful deities of Vajrasattva, Ratna, Dharma, and Karma may be, these are also the Vajra, Ratna, Dharma, and Karma Bodhisattvas; these are the goddesses who assume forms contained within the vajra. Whichever great being binds whichever mudrā, for the sake of the essence of the recitation, one should meditate upon oneself as that very being. This is the samaya of all mudrās. With the left hand in the hollowed fist of the Tathāgata, the right hand’s index finger and thumb, starting from the little finger, are opened and the palms are made hollow like an empty house; this is the samaya mudrā of Maitreya and the others. The vidyā-mantras for these have also been explained previously. Placing that very vidyā upon their tongues is their dharma mudrā.
From the syllable A, generate a crossed vajra at one’s heart; then, forming the great mudrās in accordance with what has been drawn, these become the action mudrās. One should visualize a five-pronged vajra at one’s heart and form their great mudrās in exact accordance with what has been drawn. That very knowledge is also general.
Having bound the little finger with the thumb, the three middle fingers of the left hand are the middle prong of a trident; this is held as the vajra mudrā, the supreme vajra knowledge, known as the "Vajra Power." Then, what is explained is the application of the Vajra Illusion and so forth. Having committed to the vajra binding, one should perform the vajra binding with the left hand; this is explained as the "Vajra Fist," which belongs to all vajra families.
Having made that vajra twofold, all the signs are firmly established. From all the vajra families, the mudrās also arise: extending them forward and placing them, with the index finger and thumb joined, and joining the Oṃ at the crown, the vajra is placed above. These are the collections of the great mudrās of the Knowledge Kings.
Extending them and resting in the hand, likewise on the back of the hand, extending the fist and contracting the forearm, one should rotate it toward the mouth. These are the collections of the mudrās of the Vajra Wrathful Ones. Placing it upon the left thumb, it is applied in the manner of binding a rosary. The right hand is for bestowing wealth; the sword mudrā is a single fist.
This is the collection of mudrās of the Great Gaṇapati. The right hand holds a long spear in front; the extended hand is likewise, showing a blazing light on the right, and the vajra-fist is moved. This is the collection of the great mudrās of the messengers. With a haughty air, the index finger is at the mouth like a fang; striking with a staff and pressing down, the arm is bent and thrust forward, drawing the right and left together. This is the collection of the great mudrās of the servants.
Next, the mudrās of the mamos such as Umā and others shall be explained. With the left hand forming the vajra-pointing gesture, one should press down the trident symbol. By binding this, the supreme knowledge will be perfectly and spontaneously accomplished. For all the vajra families, the left hand is gathered as the primary vajra. According to the samaya, the binding of the mudrās shall be explained. All are the wheel and the three fingers at the tips; the bell mudrā is likewise. Similarly, the mudrā of Oṃ and the complete grasping of the lion form—these are the mudrās of the vidyārājas. Holding the blazing [flame] everywhere, this is the perfect assembly itself. Holding the staff-fist and circling the mudrā at the cheek—these are the samayas of the wrathful ones.
Meeting with the bowing mudrā, one presses with the vajra and bows; placing it upon the crown of the head is for the assembly, the protection of the maṇḍala. This is the samaya of the assemblies. With the hand bent and placed at the mouth, one should also circle it behind the back; blazing and like a thousand sparks of fire.
Then, one should also place them in the mouth; these are the samayas of the female messengers. The last two are: placing [the object] in the mouth, and cutting and suppressing. Crossing the arms is also like that, as is quickly turning toward [the object]; these are the samayas of the servant girls. Then, the placement of their respective mantras on the tongues of Mahādeva and the others is their dharma-mudrā. Having generated a crossed vajra at one's own heart from the syllable A in the same manner, the binding of their mahāmudrās becomes the karma-mudrā. One should meditate on a five-pronged vajra at one's own heart and act in accordance with the mahāmudrā as it is drawn. Then, the Blessed One Vairocana, the [Buddhas of the] Fortunate Aeon, and the external vajra families should be consecrated with the consecration of the vajra-jewel. Śrī Hūṃkāra and the others should be consecrated with the consecrations of the crowns of the five Buddhas, the vajra garlands, and the silk pendants. Then, having offered the water for the face, one should perform the offerings. In that regard, first, vases made of materials such as precious gems, possessing the characteristics previously explained, marked with their respective symbols such as the vajra, and filled with water, should be offered outside the outer maṇḍala after reciting the respective mantras of Vairocana and the others one hundred and eight times. One should offer a pair of cotton cloths—either a hundred thousand, ten thousand, a hundred, a thousand, or each individually—or a single pair in total for all, as well as various types of canopies.
At the four corners, various banners should be hung. One should offer the parasols, victory banners, and flags to all the deities while reciting "Oṃ" and "Vajra Hūṃkāra," and with the mantra "Vajra Sparśana Khaṃ." One hundred, a thousand, or four flowering trees, or all trees and flowers, should be consecrated with the flower mudrā and the mantra "Oṃ Vajra Puṣpe Hūṃ." For the unguents, one should offer all fragrant substances that have been infused with sweet and excellent scents. With the fire mudrā and the mantra "Oṃ Vajra Gandhe," one should offer incense—well-prepared camphor, agarwood, turuṣka, sandalwood, and so forth—using the incense mudrā and the mantra "Oṃ Vajra Dhūpe Hūṃ." One should offer incense burners numbering one hundred thousand, ten thousand, a thousand, or a hundred, or as many as one can afford. Likewise, for lamps numbering one hundred thousand, ten thousand, a thousand, or a hundred, or similarly, one thousand, a hundred, ten, or even a single large lamp-vessel with a burning wick, one should consecrate them with the fire mudrā and the mantra "Oṃ Vajra Āloke," and then offer them while reciting "Vajra Sparśana Khaṃ." For the divine food offerings such as svebhika and so forth, numbering one hundred thousand, ten thousand, a thousand, or a hundred, or as many as ten, and for various kinds of foods and snacks, one should likewise consecrate them with the fire mudrā and offer them while reciting "Akāro Mukhaṃ Sarvadharmāṇām Ādyanutpannatvāt."
One should offer the ten types of musical instruments, or a thousand, or a hundred, or ten thousand. The ten types of musical instruments are offered by performing the gesture of music with the fingers of the two vajra-fists while uttering the syllable HŪṂ. The ten types of musical instruments are the lute, the flute, the mūrja, the mukunda, the kaṇasam, the marī, the mṛdaṅga, the paṭaha, the kuñja, and the timilī, which are performed in the manner of being struck.
Externally, one should also offer dances and music, as well as offerings such as crowns, bracelets, and earrings, having consecrated them with the recitation of OṂ. Likewise, one should offer hanging silk streamers, decorations in the form of flower clusters, and those beautified by lattices, half-lattices, and crescent moons. One should also offer well-tethered herds of horses, elephants, and cattle. Beautiful archways adorned with bells and the like are offered with the mantra VAJRA SPHARAṆA KHAṂ.
While reciting: OṂ VAJRA SATVA SU SAṂGRAHATA / VAJRA RATNA MANUTTARAṂ / VAJRA DHARMA GAYANE / VAJRA KARMA KARODBHAVE, one should perform the dance. Then, one should worship the entire maṇḍala with the eight types of offerings, such as Vajralāsyā and the others, using their respective action mudrās, with the exception of the two wrathful fists.
To form the two wrathful fists: bind the two vajra fists and extend the two index fingers; this becomes the two wrathful fists.
Furthermore, one should perfectly worship with the sixteen action mudrās taught in the Action Maṇḍala of the Vajra Family, and then make this supplication: "For the sake of accomplishing all siddhis for all the wrathful families, please act for the benefit of all sentient beings!" Then, having seated the supreme practice companion within the maṇḍala, one should offer an external torma. It should be prepared with parched rice and sesame, along with cooked rice, flowers, water, and a great quantity of bean soup, as well as fried cakes and other edibles. Having recited the ākāro mantra and so forth over this torma, one should offer three portions starting from the eastern direction, and present perfumes, flowers, incense, lamps, and drinking water at both the beginning and the end.
In that regard, first one should have the maṇḍalas prepared. Then, one should invite the deities. Having shown the samaya and offered the drinking water, one should worship well with perfumes and so forth, present the torma, and then request them to depart. The mantras and mudrās for this are as follows: facing the eastern direction, one sits in the posture with the right leg extended. Displaying the vajra mudrā with the left hand, one places the right vajra mudrā at the hip. Drawing the right index finger like a hook is the mudrā for inviting Śakra. If the index finger is not formed into a hook, it is the samaya mudrā of Śakra. One then sits in the posture with the left leg extended.
Extending the index finger from the mudrā of invitation is the mudrā of dismissal. Then, the mantra for this is: namo vajrasya ca diśi diśi vajrapāṇe rakṣa rakṣa svāhā. Facing the direction of fire, one should curl the index finger of the right hand into a circle and place it at the third joint of the middle finger, while the thumb is placed in the palm; this is the mudrā for inviting the fire deity. From the mudrā of invitation, placing the index finger against the side of the thumb is the samaya mudrā of the fire deity. From that same mudrā, placing the index finger against the side of the thumb and extending it forcefully outward is the mudrā of dismissal. Its mantra is: agnaye hūṃ ehy āgaccha jvala jvala daha śikhitole virūpākṣa svāhā. Facing the direction of Yama, one should place the hollowed palms in front, interlace the fingers, and clench them into fists; then, extending the two ring fingers, aligning them, and waving them inward is the mudrā for inviting Yama. Extending both ring fingers outward in the same manner and placing them at the heart is the samaya mudrā. Joining the ring fingers from that same position is the mudrā of dismissal. The mantra is: yamāya svāhā. Sitting with feet even in the direction of Nairṛti, one should clench the right hand into a fist and extend the index and middle fingers side-by-side like a sword. Having done the same with the left hand, place it at the hip; then, curling the left index finger and waving it is the mudrā for inviting Nairṛti.
From that same mudrā, placing the left hand at the hip in the shape of a sword is the samaya mudrā of Nairṛti. Extending the index finger from the mudrā of invitation is the mudrā of dismissal. The mantra is: SARVA BHŪTA VAYAMKARA KURU KURU SVĀHĀ. Sitting with feet even in the direction of Varuṇa, clench the right hand into a fist and join the thumb and index finger together to form a noose; likewise, form the left fist and place it at the heart. Making the left index finger into a hook is the mudrā for inviting Varuṇa. From that same mudrā, placing the left index finger in the manner of a fist and forming it like a noose is the samaya mudrā of Varuṇa. Extending the index finger from the left mudrā is the mudrā of dismissal. The mantra is: OṂ TRĪṄ TĪVUTRA TRĪ TRĪŚIKHITI LIPIRŪPAKṢA SVĀHĀ. Facing the direction of Vāyu, clench the left hand into a fist and hook the tip of the index finger at the first joint of the raised middle finger; likewise, do the same with the right hand and place it at the hip, moving the thumb. This is the mudrā for inviting Vāyu. From that same position, placing the thumb as before is the samaya mudrā of Vāyu. Extending the thumb from the mudrā of invitation is the mudrā of dismissal. The mantra is: OṂ SVASAKHA KHAMUKHA SVĀHĀ. Facing Kubera, sit with the two hands joined in the vajra-bind, turned inward.
Place the two little fingers side by side and extend them; behind them, place the two ring fingers separately. Then, bend the two middle fingers like a vajra and wave them; this is the mudrā for inviting Kuvera. From that same mudrā, place the two middle fingers inward in the manner of binding a vajra; this is the samaya mudrā of Kuvera. From the mudrā of invitation, extend the two middle fingers; this is the mudrā for sending [the deity] back. The mantra is: OṂ KUBERĀYA SVĀHĀ.
Sit facing the direction of Īśāna. Join the palms of the hands together. Curl the ring fingers and little fingers inward and cross them. Align the two middle fingers and raise them; behind them, form the two index fingers like a vajra. Place the two thumbs side by side, and from them, join the tips of the two index fingers and wave them inward; this is the mudrā for inviting Īśāna. From that same mudrā, place the two index fingers as before in the manner of a vajra; this is the samaya mudrā of Īśāna. From the mudrā of invitation, extend the two index fingers; this is the mudrā for sending [the deity] back. The mantra is: JRŪṂ JRŪṂ ŚIVA JRŪṂ SVĀHĀ.
Sit in a posture with the left leg extended. Join the palms of the hands with the hollows facing upward. Looking upward, use the hooks of the two index fingers to invite Brahmā and the others. From that same mudrā, place the two index fingers as before; this is the samaya mudrā. From the mudrā of invitation, extend the two index fingers; this is the mudrā for sending [the deity] back. The mantra is as follows: ŪRDHVAṂ BRAHMAṆE SVĀHĀ.
Sūryagrahādhipataye svāhā. Candrayanakṣatrādhipataye svāhā.
Sitting with the feet placed evenly together, join the two hands as one. Interlace the fingers without gaps, joining their tips. Form the thumbs into a circle and, looking downward, invite the Earth Goddess and the others with the index fingers acting as hooks. This is the mudrā for inviting the deities of the lower regions.
From the mudrā of invitation, placing the index fingers as before is the samaya mudrā. Releasing the two index fingers is the mudrā for dismissal.
The mantra is: Adhaḥpṛthivībhyaḥ svāhā. Asurebhyaḥ svāhā. Nagebhyaḥ svāhā.
Then, with that very same mantra of one's own, offer the sprinkled water to all. Say: "May you grant that there be no obstacles for myself and the assembly of disciples. May you also grant me the siddhi of the activity." Having said this, dismiss them all.
Alternatively, one should offer the torma with the verses appearing in the Subāhuparipṛcchā:
"Gods, asuras, yakṣas, mahoragas, and kumbhāṇḍas; garuḍas, suparṇas, and kaṭapūtanas; gandharvas, rākṣasas, and the various classes of spirits—those with miraculous powers who dwell upon the earth, together with their wives, children, and retinues:
I, having knelt upon the ground and joined my palms, supplicate you. Having heard me, come here for the sake of bestowing benefit.
Whatever spirits dwell upon the summit of Mount Meru, in the Joyful Grove, and in the abodes of the gods; on the eastern and western mountains, in the mansions of the sun and moon, and those who dwell upon all the mountains: "
In all rivers and at the confluences of rivers, those who dwell especially in places of jewels, in lakes, ponds, pools, and riverbanks, and those who dwell in places of cool mountain springs; in villages, cattle pens, empty cities, empty houses, and temples of the gods; in monasteries or the dwellings of cities, in places of asceticism, elephant stables, and royal treasuries—those who dwell there; at crossroads of four paths, three-way junctions, on great highways, and at solitary trees; in great charnel grounds or great forests, in the haunts of lions, bears, and wild beasts, and those who dwell in terrifying great wildernesses; those who dwell on the supreme continents, and those who dwell on Mount Meru and in charnel grounds—having become thoroughly delighted and satisfied, by this respectful offering of garlands, flowers, perfumes, and ointments, and by the praise, bali offerings, and lamps, please accept these, drink and smell them, and cause the fruits of these actions to come to fruition. Having thus made offerings to the graha spirits, one should then give the bali offerings to the guardians of the directions. To the Vajra-holder in the eastern direction together with his host of gods, I pray: please accept these offered bali offerings. To the Lord of Fire, Yama, the Lord of the Rakshasas in the southwest, the Lord of Water, the Lord of Wind, and the Lord of Wealth; to the Lord of Power in the northeast, the Lord of Spirits, and the Sun and Moon above, the Great Brahma, all the gods, the nāgas of the earth, the gods of the mountains, and the hosts of yakṣas—to each of these, the bali offerings are presented.
Having accepted [the offerings] with great delight, and having each settled well in your respective directions, together with your wives, children, friends, kinsmen, householders, armies, and retinues, please drink and partake well of these flowers, perfumes, ointments, and offering cakes. May you cause this rite of mine to bear fruit.
This is the mantra for the offering of the outer and inner torma: ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt.
Then, having performed the ritual rinsing (upaspṛśana), one should face the eastern gate. In the center of the hearth for all activities, one should invite the deities of the glorious Trailokyavijaya maṇḍala by reciting their mantras and offering flowers. According to the fire-offering ritual (homa-vidhi), one should offer one hundred and eight oblations of cow’s ghee using the mantra of the glorious Vajra-hūṃkāra. Furthermore, using the mantras of the glorious Vairocana and the others, one should offer seven oblations each, up to the wrathful Vajrāveśa.
Then, having invited Vairocana and the others from the fire hearth with flowers, one should request them to be seated in their respective places within the drawn maṇḍala using the mantras of Vairocana and the others. Then, having prostrated to all the Tathāgatas, one should say:
“I, who am called [name],
As a Vajra Master of great asceticism,
For the benefit of all sentient beings,
Shall initiate the disciples.”
In this regard, for those who have entered this great maṇḍala of the Blessed One, they have become suitable vessels.
It is not necessary to examine those who have not [yet attained it]. Why is that? There are some sentient beings who commit great sins; yet, if they enter and behold this great maṇḍala of Vajra-Hūṃkāra, they will be freed from all the lower realms. Blessed One, there are also sentient beings who are not fond of the samaya and are unable to perform the preliminary practices and so forth, such as [providing] wealth, food, drink, and all the qualities of sensory desire; yet, for those who enter and act here according to their capacity, all their intentions will be fulfilled. Blessed One, there are some sentient beings who delight in dance, song, laughter, play, food, and [worldly] conduct, and who enter the maṇḍalas and classes of other deities because they have understood the nature of phenomena (dharmatā) of the realization of the Mahāyāna of all the Tathāgatas. However, there are also those who, out of fear and dread of the rules of training, do not enter this unsurpassed maṇḍala of all the Tathāgatas, which is the fulfillment of all hopes and brings joy, satisfaction, and delight. In order to cause even those who are headed toward and dwelling on the path to the maṇḍala of the lower realms to achieve the supreme joy and satisfaction, to experience bliss and mental ease, and to turn them back from the path that leads toward all the continuums of the lower realms, it is appropriate for them to enter the great maṇḍala of Vajra-Hūṃkāra.
"Blessed One, sentient beings who possess the qualities of the dharmas, through the means of accomplishing the sublime ethical discipline, meditative concentration, and insight of all the Tathāgatas, exert themselves; yet they also possess afflictions. If, upon merely entering this maṇḍala of Vajra Hūṃkāra, even the state of all the Tathāgatas is not difficult to accomplish, what need is there to mention other siddhis?" Thus should one request.
Then, the disciples are to be introduced. Having fully undertaken the five bases of training as a lay practitioner (upāsaka), or having fully taken the vows of a novice (śrāmaṇera) or a monk (bhikṣu), and being worthy of the master’s empowerment, they should prostrate at the feet of the master and speak as follows:
"O Great Joy, you are my teacher;
Master, please attend to me.
I seek the Great Protector,
Who reveals the way of the Bodhisattvas.
Please grant me the reality of the samaya,
And please grant me the vows as well."
Then, the disciples should be dressed in upper and lower garments of blue cloth over which the Vajra Protection mantra has been recited. Having bound their faces with a blindfold over which the four gatekeepers, such as Vajrāṅkuśa and the others, have been recited, they should be made to perform four prostrations.
Furthermore, the disciples, holding flowers in their hands, should prostrate to the master. While still holding the flowers, they should perform the confession of misdeeds, the rejoicing in merit, the exhortation to turn the wheel of Dharma, and the supplication, and then speak as follows:
"O Lord, grant me the vows.
O Sun of the Munis, without exception,
Buddhas, please attend to me."
I, who am called [name], in the presence of the master, shall enter the supreme city of great liberation, the great secret, endowed with the wealth of the irreversible wheel arising from the play of the buddhas. O great master, please lead me into all the high secret families. Grant me, who am of great fortune, the empowerment of irreversibility. Grant me, O great master, the delightful form of all the buddhas, sealed with all the major marks and perfectly endowed with the minor signs. Grant me, O great master, the wondrous and great empowerment so that I may act for the benefit of all sentient beings and always become a master.
Then the master should make a supplication to all the families: "This person, called [name], who fully embraces the bodhicitta, desires to enter this wheel of the samaya vows and secrets."
Then the master should say: "O great being, do you desire to uphold the secrets of the pure, great secret family?" The candidate should reply: "I do."
"Take refuge in the Buddha, the Dharma, and the Sangha—the Three Jewels. This is the firm samaya of the pure Buddha family. You, of great intelligence, must hold the vajra, the bell, and the mudrā. That which is bodhicitta is the vajra; wisdom is explained as the bell. You must also uphold the master, for the guru is equal to all the buddhas."
This is taught to be the vow and samaya of the pure Vajra family. For the great and supreme Jewel family, one should practice the four types of generosity—material goods, fearlessness, the Dharma, and loving-kindness—three times during the day and three times at night. One should also uphold the sublime Dharma of the three vehicles: outer, inner, and secret. This is taught to be the vow and samaya of the pure Lotus family. For the great and supreme Action family, one should correctly uphold all the vows and perform acts of offering to the best of one’s ability.
These fourteen others are explained as defeats (pārājika). They must not be abandoned or discarded; they are explained as root downfalls. One should recite them every day, three times during the day and three times at night. If a yogi should violate them, it becomes a gross transgression.
You must not kill living beings, nor take what is not given. You must not engage in sexual misconduct, nor speak falsehoods. You must completely abandon alcohol, the root of all ruin. Except for the sake of taming sentient beings, you must abandon all that is improper. You should rely upon holy beings and serve the yogis. You should follow the three types of physical actions, the four types of verbal actions, and the three types of mental actions as much as you are able.
Do not desire the Lesser Vehicle. Do not turn your back on the welfare of sentient beings. Do not completely abandon saṃsāra, and do not be attached to nirvāṇa. Regarding gods, asuras, and secrets...
You must not treat them with contempt, nor should you step over mudrās, mounts, weapons, or ritual symbols. These are explained as the samayas that you must always protect. Then, the disciple should say: "O Master, please listen to me! Just as the Lord has commanded, so shall I act. Just as the Protectors of the three times have resolved upon awakening," and so forth, up to: "I shall establish all sentient beings in nirvāṇa." To one who does not take the vows, one should not say "Today you..." and so forth; the master should neither grant permission nor confer empowerment, but should allow them to enter only. Then, with the mantra oṃ sarvayogacittam utpādayāmi, having generated the supreme, holy bodhicitta, one should place the vajra at the heart with the essence mantra: sura te samayas tvaṃ hoḥ vajrasiddhyā tathā sukhaṃ. Then, having blessed them as Vajrasattva and worshipped them with perfumes, flowers, and so forth, one should place a flower garland upon them, scent their faces, receive the supreme fee, and confer the empowerment with the water from the vase situated outside, while binding the tirīṭi wrathful mudrā oneself and having the disciples bind it as well, with the mantra: oṃ gṛhṇa vajrasamaya hūṃ. Having bound the vajra-fists inwardly, one should cover the wrathful mind with the mind, and the supreme vajra thumbs—
The wrathful deity is explained as Tiriṇṭiri. Then, having had the candidate hold a flower garland with both thumbs, they should be led inside with this essence mantra: OṂ VAJRA SAMAYA PRAVEŚAYA MI. From the eastern gate, they should be summoned with the Vajra Hook; from the south, they should be led inside with the Noose; from the west, they should be bound with the Iron Chain; and from the north, they should be brought down with the Vajra Descent. Then, having led them in again from the eastern gate in the same manner, the following should be said: "Today you have entered the family of all the Tathāgatas. I shall generate in you that wisdom through which even the attainment of all the Tathāgatas is reached, let alone other siddhis. Do not speak of this to those who have not seen the great maṇḍala, lest your samaya be impaired." Then the preceptor himself should bind the mudrā of the wrathful Tiriṇṭiri, pointing it downward and upward, and placing it on the crown of the disciple's head, say this: "This is your vajra samaya; if you speak of it to anyone, your head will split apart." Then, with that same samaya mudrā, have the vajra disciple drink water into which the essence of the oath has been recited once, and say this: The essence of the oath is as follows: "Vajrasattva has today truly entered into your heart."
If you speak of this method, it will immediately tear [you apart] and depart. OṂ VAJRA UDAKA ṬHA. Then, one should say this to the disciple: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon [this], you will die and fall into hell." Following that, one should visualize the syllable A, endowed with a garland of vajra light rays, at one's own heart. Then, at the disciple's heart, forehead, throat, and crown, one should visualize a blazing five-pronged vajra, a jewel, a lotus, and a crossed vajra, each resting upon a moon maṇḍala, in their respective order. Then, having opened the doors with the mudrā of opening the gates, one should open the hearts of oneself and the disciple. Having extracted the syllable A from one's own heart, one should mentally place it into the center of the vajra residing in the disciple's heart. Visualizing that the entire body becomes completely filled, one should say: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!" Then, the Vajra Master should quickly bind the mudrā of the wrathful Tiriṇṭiṇi and cause [the disciple] to say: "This is the vajra samaya; it is renowned as Vajrasattva. May this unsurpassed vajra wisdom descend this very day!"
Recite "Oṃ vajrāveśa" ten, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety, or one hundred times. If one then visualizes the Blessed One Vajra-Hūṃkāra, white in color and completely filled with a swirling mass of red light rays, he will certainly descend.
Furthermore, if he does not descend, then at that time, one should bind the samaya mudrā of Vajrāveśa together with the bell. Pressing his right foot with one's left foot, in order to cause him to descend, one should visualize that in the upper direction of space, Vairocana is positioned above Vajra-Hūṃkāra and is pressing down with a mass of light rays from the syllable HŪṂ in a wrathful manner. From below, a vajra wind mandala is being lifted up by the syllable HŪṂ. Likewise, Akṣobhya and the others, residing in the eastern and other directions, are perfectly causing a descent with masses of light from their respective seed syllables: HŪṂ, TRĀṂ, HRĪḤ, and Ā. Reciting "HŪṂ VAJRA ĀVEŚA A" one hundred times, one should cause him to descend.
If he still does not descend because his negative karma is extremely great, one should tear away the negative karma with the mudrā for tearing away negative karma. Then:
"In a fire of red sacrificial wood,
With the vajra wrathful one in the hair-tuft,
Entering into meditative equipoise,
By burning sesame seeds, the burning of negative karma is auspicious."
Reciting "OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SVĀHĀ," one should fashion an image of negative karma out of black sesame seeds upon the right hand.
One should perform the fire offering with the index finger and thumb, visualizing the syllable HŪṂ in the center. Then, one should visualize that the blazing garlands arising from the fire pit of the homa, which are intensely turbulent, burn the vajra body, thereby incinerating all misdeeds. Then, if one binds the mudrā of Vajrāveśa in the same manner and performs the descent, the descent will certainly occur. If the descent does not occur even by such means, one should not confer the empowerment upon that person. Once the descent has occurred, in that very instant, the five superknowledges and so forth will be perfected. Then, knowing that the descent has occurred, one should sing the song beginning with "OṂ, because Vajrasattva is gathered," and so forth. With the wrathful fist, one should likewise release the mudrā of Vajrasattvī. If, after the descent, Vajrasattva binds the wrathful fist, then at that time the master should bind the wrathful fist of the vajra-fist. Likewise, if the wrathful fist of Vajrahasa is bound, then at that time the mudrā of the wrathful fist of Vajradharma should be bound; by such means, one will be blessed. Then, visualizing a vajra on the person's tongue, one should say, "Speak! Vajra!" Then they will speak everything. Then, with the mantra "PRATĪCCHA VAJRA HOḤ," one should cast the garland into the great maṇḍala. Then, the descent will occur upon whichever deity it falls upon.
Then, with the mantra oṃ pratigṛhṇasva imaṃ sattva mahābala, the garland should be bound upon the disciple’s head. Then, with the mantra oṃ vajrasattva adya te cakṣur udghāṭayati prayatnataḥ | sarvākṣam udghāṭayati vajracakṣur anuttaram || he vajrapaśya, the face covering should be removed. Then, beginning from Vajrāṅkuśa up to the Blessed One Vairocana, the great maṇḍala should be shown. Then, with the mantra tiṣṭha vajra and so forth, the disciple should be made to release the mudrā of descent into the heart. Then, having drawn a moon maṇḍala inside or outside the outer maṇḍala facing the eastern gate, the disciple is placed there. Having blessed them with the great mudrās of Śrī Vajra-hūṃkāra, Śrī Vajrasattva, and so forth, the empowerment is conferred. Having presented the water for the feet, and having made offerings of fragrance, flowers, and so forth, one should make offerings with parasols, victory banners, flags, and the like, and with the sounds of conchs, music, and so forth. Then, one should gladden them with verses of auspiciousness, and first of all, the water empowerment is conferred. Then, having conferred the empowerment of the mudrā, the crown, the silk streamers, the vajra, the lord, and the name empowerment, one should again make perfect offerings with the eight offerings of flowers and so forth, and Lāsyā and so forth. The disciple, in turn, should circle with palms joined.
One should prostrate to the master, offer the supreme gift, and also receive the empowerments of the flowers and so forth. Regarding the master’s conferral of the empowerment: at the place as previously taught, one should place the great mudrā of Vajra-Hūṃkāra. Having arranged the samaya mudrās of Śrī-Vajra-Hūṃkāra and the others upon the disciple’s body, one should recite one thousand and eight times over the Victory Vase (vijaya-ghaṭa) the mantra: oṃ vajrādhipatistvam abhiṣiñca me dṛḍho me bhava jaḥ hūṃ vaṃ hoḥ hūṃ phaṭ. Then, while reciting this very mantra, one should take water from the Victory Vase with the vajra-fist and bestow the water empowerment while reciting oṃ vajrābhiṣiñca. One should also say:
"This is your hell-water;
If you transgress the samaya, it will burn you.
If you guard the samaya, it bestows accomplishments;
It is perfected by the water of vajra-amṛta.
If you speak of the mudrās of the vajra and bell
To those who have not seen the maṇḍala,
While staying among the gathered assembly,
They will laugh at you for lack of faith."
Then, having performed all the rituals, one should praise the disciple with the One Hundred and Eight Names. Having granted the authorization with five verses, one should offer encouragement and bestow the prophecy upon all the disciples. Next, the secret empowerment should be explained: having admitted those worthy of being empowered as masters, one should teach them the entire suchness of the maṇḍala and the deities, as well as all the activities of a master.
By this much, one is empowered through the secret empowerment. Alternatively, having set aside a space of about two cubits from the root maṇḍala, one should construct a maṇḍala of four cubits—half the size of the central maṇḍala—with its entrance facing the [root maṇḍala] and its door facing west. Having drawn this maṇḍala with five colors, one should draw an eight-petaled lotus in its center, and upon that, a five-pronged blazing vajra. Having worshipped that maṇḍala just as the root maṇḍala, one should place a moon maṇḍala upon an elephant seat, covered with silk. Having fully recited the mantra of Vajrayakṣa, one should place [the vajra] in its center. Then, having likewise blessed the one worthy of empowerment, one should place them upon the seat in the same manner as Maheśvara, in the posture with the left leg extended. Above the elephant, a canopy is spread. On the right side, one should place a silk banner and clusters of flowers consecrated by the recitation of Vajra-hūṃkāra, and a parasol adorned with a jewel finial. On the left side, one should place various garments consecrated by the recitation of the syllable Oṃ, and various victory banners and streamers are raised. Having offered the water for the feet, one should worship perfectly with flowers and so forth. Having blessed the musical instruments such as the conch, the great drum, the long drum, and the brass trumpet with their respective mudrās, one should worship perfectly from the outside with dance, song, music, and so forth. Then, having accepted the supreme gift, one should praise with verses of auspiciousness and the praise in one hundred and eight names.
First, with a full vase. Then, while reciting the mantras of the vajra hook and so forth, [one should perform the empowerment] with that vase. Following that, taking water from the victory vase (vijaya-kalaśa) with the vajra-fist, one should confer the empowerment with it and also make [the candidate] drink it. The empowerment conferred by the vase is the water empowerment itself. The application for that is as follows: from "Oṃ vajra aṅkuśa mahākrodha ākarṣaya sarva samaya hūṃ jaḥ vajra abhiṣiñca" and so on, up to "Oṃ vajra jvālāgni prādīpta ākarṣaya sarva tathāgataṃ mahāvajra samaya hūṃ jaḥ vajra abhiṣiñca," is the empowerment of the victory vase; the remaining application is exactly as previously explained. Then, having bestowed the empowerments of the mudrā, the crown, the silk pendants, the vajra, the lord, and the name, and having also bestowed the suchness, the dharma, and the samaya, one should worship perfectly with flowers, the goddess of grace, and so forth. Holding a precious eye-salve stick or a stick of gold and so forth, and sitting in front, one should clearly recite these words:
"Just as the King, the physician of the eyes,
Removed the cataracts of the world,
So the Victors have removed the dimness
Of your ignorance, my son."
The essence (hṛdaya) for that is: "Oṃ vajra netra apahara paṭalaṃ hrīḥ." Then, taking a mirror, one should teach the characteristics of phenomena (dharma-lakṣaṇa):
"Phenomena are like reflections:
Pure, clear, and unclouded;
Ungraspable and inexpressible."
Arising from causes and karma,
Without intrinsic nature and without abiding,
Having understood these phenomena in this way,
Accomplish the peerless benefit of sentient beings.
Nevertheless, you shall be born as a child of the Buddhas.
Then, one should have [the disciple] ring the Dharma bell arisen from the syllable A:
"Phenomena have the characteristic of space,
And space itself has no characteristic.
Through union with space,
The supreme equality of all is revealed."
Then, say: "Pleasure all the Tathāgatas!"
Having given the bow, have [the disciple] shoot four arrows in the four directions, one above, and one below.
Ho is the essence mantra for giving the arrows.
Again, take up a mirror and say these words:
"Like a mirror, Vajrasattva
Is pure, clear, and stainless.
The self of all Buddhas
Has entered into your heart, my child."
One should also say: "Know that this is the bodhicitta, the lord of all Tathāgatas."
The mirror mantra is Oṃ Vajrasattva.
Then, place the Dharma wheel between the two feet, give the conch to the right hand, and say:
"From this day forward, by the mere generation of the mind,
Turn the wheel of Dharma.
From today onward, for the sake of the world,
Turn the wheel of the Protectors.
With the unsurpassed Dharma conch,
Fill everything without exception.
Do not harbor doubt or hesitation;
With a mind free from suspicion..."
Proclaim the supreme way of Secret Mantra conduct in this world! By doing so, you are said to be benefiting the Buddhas and repaying their kindness. All those Vajra-holders will also protect you in every way. With these words, one should bestow the vajra-wheel and the vajra-speech together with the syllables of the Dharma.
Furthermore, one should also grant the authorization with five verses: "In all worlds and in every way, for the sake of benefiting all sentient beings, turn the wheel of Dharma in whatever manner is necessary to subdue them. Likewise, turn the vajra, lotus, and jewel wheels."
Then, through the praise of all: "Meditate on yourself as the Buddha in every respect. By the conferral of the vajra-name empowerment, you are prophesied as a Tathāgata. Oṃ! This is my prophecy for you: You are the Tathāgata Vajrasattva. For the sake of perfectly accomplishing existence, you are drawn out from the miserable realms of existence. O Tathāgata, [Name] Vajra! Siddhi samayas tvaṃ bhur bhuvaḥ svaḥ."
Regarding that praise: form the two Tathāgata fists; with the left hand, make the gesture of holding the religious robe, and with the right, make the gesture of supreme generosity. Then, having granted the students encouragement, the secret wisdom should be taught to them all: "In the three realms, there is no sin like being free from passion. Therefore, you must never become free from passion for desire."
MAHĀSAMAYA HANA PHAṬ. Then, having bestowed the mantra, one should train in the wisdom of the four mudrās of one’s own deity. The ritual should be recited as follows: "You must not show even a single mudrā to any other person who is unskilled in mudrās. Why is that? Because if those sentient beings, without having seen the maṇḍala, apply themselves to binding the mudrās of the Sattvas, they will not attain the siddhis as they truly are. Furthermore, by falling into doubt, they will not avoid misfortune and will quickly pass away to fall into the great Avīci hell of incessant suffering. By that cause, you too will go to the lower realms."
Then, having made perfect offerings to all the Tathāgatas with the eight offerings of the Goddess of Grace and so forth, and with flowers and so forth, one should pray to all the Tathāgatas, saying, "Offer to all as much as you are able." Then, having had them make offerings as desired with incense and so forth, and having satisfied those who have entered according to the rite with all available food, drink, and so forth, as well as all the requisites offered to the great maṇḍala, one should bestow the vajra-vow of siddhi, reciting: "This is all the Buddhas," and so forth.
Then, having commanded, "Do not speak of this to anyone," one should recite the essence of the oath. Then, after dismissing those who have entered, one should again praise all the Tathāgatas with the one hundred and eight names.
Having made perfect offerings with the goddesses of charm and so forth, and having prostrated, one should take up the Great Deity together with his consort as before and make offerings. Having presented the water for the mouth to the Blessed One and his retinue, one should dedicate the roots of virtue for the sake of the desired siddhi. Then, having bound the samaya mudrās of Vairocana and the others, one should release them from the very places from which they arose by reciting "vajra muḥ."
Then, with "oṃ vajra ratna abhiṣiñca sarva mudrā mu vaṃ," one should confer empowerment by placing the vajra-ratna mudrā, which has emerged from the heart, at the site of one's own empowerment. Having bound a garland with the two index fingers, one should likewise don the armor. In this regard, with this vajra-ratna, one should join the tips of the two index fingers to the thumb of the vajra-ratna mudrā, bind the garland at the end of the armor, and please [the deity] with the "vajra tuṣya ho" and the palms joined in equality.
Again, having prostrated, one should supplicate all the Tathāgatas, saying, "Please forgive me for whatever ritual procedures I have performed incompletely." Then, having bound the mudrā of the wrathful Tiriṇṭiṛi and reciting the four syllables "hūṃ," one should circumambulate the maṇḍala three times and, in order to request the departure, make this perfect exhortation:
oṃ kṛtvā sarvasattvārthasiddhiyāthānuga | gaccha dharmabuddhaviśvayam ||
Reciting the four hūṃs together with the punarāgamaya and the dumai ending, one should release the tīriṇṭiri wrathful mudrā upward. By doing so, all [deities] will be requested to depart. Just as it was, the assembly of emanated wheels and their retinues should be dissolved into one’s own body through the mental application of the "excellent" [method]. Having recited the hundred-syllable mantra and the Vajrasattva mantra, one should protect oneself with the Vajra Protection, Vajra Yakṣa, and Vajra Fist [mudrās]. Then, reciting ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt, one should sweep the maṇḍala and cast the inferior [materials] and so forth into a river. Then, having extracted the ritual daggers (kīla) with the four hūṃs, one should wash the daggers and all the images with milk over which the mantra oṃ ruru sphuru jvala tiṣṭha siddhalocani sarvārthasādhani svāhā has been recited one hundred and eight times, and the holes should be filled.
Whatever virtue I have accumulated from performing this maṇḍala ritual, may Ānandagarbha, the supreme and fierce one, become omniscient throughout all worlds.
The Ritual of the Maṇḍala of the Glorious Victory over the Three Realms, extracted from the Āryatattvasaṃgraha, composed by the venerable master Ānandagarbha, is hereby complete. The length of this text is one thousand two hundred and twenty-five ślokas. For the benefit of all sentient beings who desire vajra wisdom, and in order to attain the unsurpassed fruit, it was translated by Rinchen Zangpo.
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.