Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and activation of a maṇḍala associated with the Paramādya Tantra. The text functions as a prescriptive liturgy, moving from the physical preparation of the site—including ground purification and the removal of obstacles—to the complex visualization of deities and the geometric layout of the sacred space. It commits the practitioner to a rigorous sequence of mudrās, mantras, and meditative visualizations designed to invite the Tathāgatas and their retinue into the maṇḍala. Central to the work is the process of initiation, where the master confers various empowerments (such as the silk-sash and vajra empowerments) upon the disciple. By integrating physical offerings, ethical commitments (samayas), and philosophical instruction on the illusory nature of phenomena, the text aims to transform the practitioner's consciousness and facilitate the attainment of siddhi for the benefit of all sentient beings.
Provenance
About this text
A ritual manual for the maṇḍala of the Glorious Paramādya, this work belongs to the classical Tibetan tradition. It is preserved in the Tengyur, volume ཀ, where it comprises twenty-five pages as part of the Yoga Tantra Treatises collection. The work enacts the technical and liturgical requirements for establishing a sacred space, beginning with the preliminary service and the physical purification of the ground. It prescribes the use of grains, medicinal herbs, and the recitation of the Vajrayakṣa mantra to clear obstacles, followed by the ritual seizing of the site through the syllable HŪṂ and the hundred-syllable mantra. A scholar or serious reader consults this text today to understand the prescriptive sequence of ground preparation and the integration of mantra and material offerings necessary to prepare the center of the maṇḍala for the subsequent stages of the ritual.
Cite thisAnuvāda, “A Maṇḍala Ritual for the Glorious Tantra “The Supreme”” (Toh 2520), machine draft, 2026.https://naxiai.com/tibetan/works/toh2520
Summary & commentary
Significance
The work is significant as a primary source for the ritual praxis of the Paramādya tradition, illustrating the intersection of architecture, visualization, and initiation in Indo-Tibetan Buddhism. For the modern reader, it demonstrates how tantric systems utilize sensory and spatial rituals to embody abstract philosophical concepts like emptiness and the non-duality of the practitioner and the deity.
Structure
Passages
Section
Description
1-3
Site Preparation and Purification
Instructions for purifying the ground with grains, herbs, and mantras to remove obstacles.
4-16
Visualization and Maṇḍala Construction
The mental preparation, invocation of deities, and the physical marking of the maṇḍala's boundaries and pillars.
20-24
Deity Configuration and Invitation
Descriptions of the forms and positions of the Tathāgatas and the ritual invitation of the Blessed One.
28-39
Empowerment and Initiation
The process of conferring empowerments, the exchange of vows (samaya) between master and disciple, and the transmission of wisdom.
40-46
Philosophical Instruction and Conclusion
Praise for the Buddha, instructions on the nature of phenomena as reflections, and final exhortations for the benefit of sentient beings.
Themes
Ritual Purification (2-3)
Vajra-empowerment and Initiation (28-38)
The Nature of Phenomena (Dharma) (44)
Compassion and Universal Benefit (9-10, 45)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for the Glorious Tantra “The Supreme”·
The Ritual of the Maṇḍala of the Glorious Paramādya
Homage to the glorious Vajrasattva.
Having first performed the preliminary service, one should, on a daily, monthly, or annual basis, draw the great maṇḍala through the yoga of the Great Yoga itself. Regarding that, first of all, being fully provided with all the necessary materials, one should avert the obstructors of the maṇḍala in the center of the desired site through the ritual of the burnt offering of human bone powder and the burnt offering of wrathful activity. Then, one should perform the burnt offering that pacifies the obstructors of oneself and the disciples.
Next, one should expel the malevolent beings with Vajrayakṣa and protect the site. Furthermore, one should scatter white mustard seeds, water, and ashes over which the mantra of that very deity has been recited seven times. In that location, one should dig a pit of about one cubit or one fathom, turn the top soil downward, and remove hair, bones, charcoal, ashes, and so forth. Having filled it with pure, fragrant soil, one should sprinkle it with incense water over which the Vajra-peak mantra has been recited and tamp it down firmly.
Inside a multi-storied building with four perfectly level doors, beautified by four archways, and a place surrounded by four doors with excellent door-panels, a highly skilled disciple should begin from the eastern direction and thoroughly smear the ground with the five products of a cow over which the Vajrayakṣa mantra has been recited. One should then perform the sprinkling purification with incense water over which that very mantra has been recited, and with precious gems over which that very mantra has been recited...
All grains and medicinal herbs should be placed in the center; this is the ritual for completely purifying the ground. Then, once the ground has been thoroughly purified and firmly tamped, one should clear away obstacles with the Vajrayakṣa. One should sprinkle white mustard seeds, water, and ashes, having recited the Vajrayakṣa mantra seven times over them. Then, a highly skilled disciple should smear the area well with the five products of a cow, having recited the Vajrayakṣa mantra seven times, and should also perform a purificatory sprinkling with incense water. Then, having performed the recitation seven times over all the precious gems, grains, and medicinal herbs, they should be placed in the center; this is the ritual for purifying the ground here. Then, a highly skilled disciple should begin from the eastern direction of the site and smear it well with fragrant substances, having fully recited the Vajrayakṣa mantra. Then, with cast, carved, or painted images of the Buddhas and Bodhisattvas, and with the mudrās of Maheśvara and the others, one should offer great praise to the Great Vajra of Accomplishment. Adorned with collections of logic, it should be beautified at the end with a fence of weapons, and further graced with the supreme victory banners and the hanging of the finest canopies with attached bells. With flowers, lamps, flower garlands, nets and half-nets, crescent moons, vajra-moons, jewels, banners, and wreaths, and with incense burners placed at the four gates and four intermediate directions, one should make perfect offerings with music, song, and dance.
Placing the hand upon the ground, one should recite the syllable HŪṂ and the hundred-syllable mantra seven times. This is the ritual for thoroughly seizing the site. Then, sitting in the center of the maṇḍala ground, one should perform the destruction of obstructors and so forth exactly as prescribed. Preceded by prostrating to the object of the maṇḍala with the primordial vajra and so forth, one takes the vows, generates the deity yoga, the celestial mansion, and the seats, and sits in the center in the sattvaparyaṅka posture. One should then generate enthusiasm in this way:
"Today my life has borne fruit;
My living is now fruitful.
I have no doubt that I have become
Equal to the deities and the samaya.
Through the single mind of bodhicitta,
I shall become irreversible.
Today I am born into the family of the Tathāgatas;
Of this I have no doubt.
Today is my auspicious day;
My sacrificial offering is unsurpassed.
By inviting all the Buddhas,
Today I am the supreme assembly."
Then, prostrating with the entire body and offering incense, one should supplicate 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 grant this siddhi!"
Having spoken thus and prostrated with all limbs, one should meditate on the samādhis known as the "Initial Application" and the "Supreme Activity of the Maṇḍala Direction."
Having performed all the rituals as before, one should exert oneself in the recitation of HŪṂ and meditate upon the Great Seal (mahāmudrā). Then, in order to draw the maṇḍala, one should imagine that all the tathāgatas are making a request of oneself:
"Bhagavān, we make this request to you:
Great passion is great bliss;
This essence is eternal.
Please swiftly accomplish great bliss!"
One should imagine that they have thus made the request. Then, arising from that state, one should prostrate at the feet of all the tathāgatas and imagine that all the tathāgatas fill the entirety of space. Then one should recite:
"I am myself the Vajra-holder;
I am myself Vajrasattva.
I am the great king of Buddhas;
I am the powerful Vajra-holder.
I am the king, the lord of yogis;
I am the teacher, Vajrapāṇi.
I am the great lord of Vajras;
I shall not forsake the consecration."
One should then utter HŪṂ.
"The master who has attained the supreme three samayas
Should hold the vajra and bell with his own mudrā
And perform all the rituals of the maṇḍala.
By entering into meditative equipoise upon all conceptualizations,
One should accomplish all maṇḍalas.
This seal called the 'Three Great Samayas'
Is the means for accomplishing the Secret Mantra.
In the rituals for all siddhis,
By thoroughly invoking the vajra and bell,
If the ritual is redundant or incomplete,
It will be accomplished; one should not disparage it."
Then, one should manifest all the maṇḍalas.
First, one should recite: ādibajra hūṃ vajra uttiṣṭha mahāmaṇḍala utthāpaya. Having placed the maṇḍala in the direction of the sky, one should bless oneself as the Lord Vajra with the syllable hūṃ. Then, having visualized the Mahāmudrā and placed oṃ vajra tiṣṭha maṭa upon the two eyes, one should likewise stand and, remaining in the mudrā, look in all directions. With pride, one should utter hūṃ and proceed, visualizing a double-vajra (viśvavajra) arising from a beneath both feet. Starting from the feet, one should cultivate the firm conviction that the entire ground, equal in extent to the whole of space, has become vajra. With the vajra gaze, one should clear away obstacles to the left, and establish the boundary of the maṇḍala, as well as the fence and lattice, in all directions, including the circumambulation, the zenith, and the expanse of space.
Then, having opened the gates with the gate-opening mudrā, one should summon the maṇḍala with this mantra and mudrā, in the secret form of the four-faced, four-armed Vajra Cause. oṃ mahāvajramaṇḍala hūṃ jaḥ. The mudrā for summoning all maṇḍalas, called the "Vajra Wheel," is formed by making the thumbs and index fingers into vajras from the two vajra fists. oṃ vajracakra adhiṣṭha siddhaṃ hūṃ. With this mudrā, the maṇḍala should also be blessed. The mudrā for this is to perform the two vajra fists in the manner of turning a wheel, like the circling of a firebrand. Then, one should take the acacia wood vajra-kīlas of Ananta and Vijaya, and...
One should visualize the Cloud-Sound, the Great-Bellied Victor, and so forth, in sequence as the Universal Monarch of the upper [wheel], Vajra Hūṃkāra, Noble Mañjuśrī, Yamāntaka, and Mahāvajra, as well as Hayagrīva, as being like the lower single-pointed vajra. Anointing them with red sandalwood, bind them with a red thread and a red flower garland. Recite the mantra oṃ koṭaya triya tama citataṭi ta maṭa one hundred and eight times. Holding it with the left vajra-fist, one should strike the four corners of the outer maṇḍala, beginning from the direction of Īśāna, using the vajra-palms.
Then, having cleared away obstacles with Vajrayakṣa and performed the protection, likewise close the doors with the vajra-fist and thoroughly protect them with the Vajrayakṣa protection. One should place a flask over which Vajrayakṣa has been fully recited at the door of the maṇḍala for the purpose of sprinkling the purification water. Then, reciting that same Vajrayakṣa recitation over scented water, one should anoint the ground of the maṇḍala with the scented water.
Next, having prepared a fragrance maṇḍala at the location of all the deities, sprinkle it with the hand and recite hūṃ seven times over them. Having caused Śrī Vajrasattva and the others to descend from the direction of space, one should cause them to enter with hūṃ itself and worship them with the five types of offerings. Then, outside, one should offer the torma.
One should prepare the Victorious Vase (vijayakalaśa) endowed with the characteristics as previously explained, and correctly fill it with medicinal herbs, grains, precious gems, and so forth. Having poured a small amount of water into it, one should recite the mantras of Vajrayakṣa, Vajrajvalānalārka, and Vajrasattva one hundred and eight times each. Then, placing the offering water (argha) upon the vase, one should hold a vajra with one's own samaya-mudrā and a flower branch or garland, and perform the recitation three times during the day on the second day. Having thus performed the vase approach (sevā), one should perform one hundred and eight fire offerings (homa) for each of Vajrayakṣa, Vajrasattva, and Buddhalocanā, using ghee and so forth; this is the ritual for the fire offering held in the hand.
Then, one should offer a perfect praise to the Blessed One with the one hundred and eight names, and properly and excellently worship the retinue with the twelve offerings. Having prostrated as before and presented the offering water, one should perform the ritual for the preliminary consecration of the disciples. In that regard, first the disciple, holding flowers in the hand, should prostrate to the master and say:
"O Great Joy, you are my teacher;
Master, please attend to me.
I seek the Great Protector
Who teaches the way of the Bodhisattvas.
Please grant me the reality of the samaya,
And please grant me the bodhicitta.
Grant me the Three Refuges:
The Buddha, the Dharma, and the Saṅgha."
Then, one should generate the moon maṇḍala.
Upon that, visualize a five-pronged vajra arising from the syllable HŪṂ. Taking the vajra with the right hand, place it upon the [disciple's] heart while reciting the essence mantra: suraṭa samayas tvaṃ ho vajrasiddhi yathā sukhaṃ. Then, have them perform the confession of misdeeds and so forth:
"Having thoroughly gathered all conceptual thoughts without exception, listen with a most excellent intention. Those with forgetful minds will not be blessed by the Sugatas, such as Vajrasattva and the rest. Whatever non-virtue I have committed through lack of self-control, or whatever I have rejoiced in or caused others to do—all of these, without exception, I individually confess in the presence of supreme enlightenment. I rejoice in the two accumulations gathered by the Sugatas, and in the sons [of the Buddhas] who accomplish the welfare of all beings without exception through their profound and boundless [activities]. May I also be endowed with the means to be tormented by compassion. I take refuge in the Sugatas, who have conquered the entire host of ignorance and are without sin, and who dwell within the lotuses of all the [Buddha] families. I take refuge in the supreme Dharma, the garden of the most excellent mind, which acts as a wheel that terrifies the base and is the pinnacle that outshines the riches of worldly existence. I take refuge in the supreme assembly of those who have subdued the poisonous snakes of attachment and the like, whose intellects are fully expanded, whose minds are great compassion, and who possess the power of ascetic discipline; I prostrate to those who are free from cyclic existence. Immediately following the cause, in the very object of the dominant [condition]..."
Through the power of the fruit, I shall triumph over the hosts of enemies. With individual realization and compassion as the supreme roots, I shall uphold the perfect knowledge of enlightenment. For the sake of bringing sentient beings to full maturity, for their protection, or else to purify my own mind in its true state, I shall give everything away without regard, even the most precious grass. Likewise, for the sake of purifying myself and others, I shall practice at every single moment the unsurpassed ethical discipline, patience, diligence, meditative concentration, and wisdom. In order that these beings may attain the vast mastery of the Sugatas' mantras and the constant, spontaneous accomplishment of the Dharma Kings, I shall remain here like the sky. Thus, recite three times.
I shall completely renounce all these roots of virtue that I have perfectly gathered. 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, not a single sentient being has passed into nirvāṇa. Thus, I shall generate the mind of awakening. I shall realize all phenomena as being without arising. With an undistracted mind, I shall train in the six perfections of the mind of omniscient wisdom.
I shall also realize abiding in the manner of the single vehicle. I shall train in order to discern the thirty-seven factors of enlightenment. I shall apply myself with diligence in order to discern the ten powers, the fearlessnesses, the four types of correct analytical knowledge, and the unshared qualities of a buddha. Likewise, I shall abide in and accomplish all the immeasurable qualities of a buddha without exception. This is the generation of the mind of great enlightenment that is like a vajra 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. By this very [mind], one is the Blessed One Samantabhadra. Through the power of virtue correctly performed just as it is, by abiding in this generation of the mind, I shall bring to maturity the entire assembly of beings to be trained by perfectly teaching the many distinctions of the mastery of bliss known as the conduct of Samantabhadra, who abides in infinite bliss, and I shall definitely establish them in the exaltation of supreme joy. Then, the Great Glorious One placed the scent in the hand of the disciple, and with utter purity, the flower; with supreme joy, the incense; and with her eyes, she offered the lamp, while clearly reciting "vajrahasa."
One should give to the disciple a tooth-stick made of aśvattha wood, which has been protected by the supreme mudrā, anointed with fragrance, and bound with flowers, as well as fresh kuśa grass over which the mantra vajratīkṣṇa has been recited. Then, one should recite the mantra oṃ vajra rakṣa haṃ over a protection cord with three knots and properly bind it around the disciple’s left arm. Next, one should don the armor of loving-kindness by reciting the knotted mantra oṃ buddhamaitrī vajra rakṣa haṃ. Regarding the mudrā for this: having formed two vajra fists, by making a knot with the two index fingers, if one dons the armor upon oneself or another, it will become the protection of the Lord. Furthermore, one should place [the mantra] oṃ vajrasattva uṣṇīṣa hūṃ phaṭ upon the crown of the disciple’s head. Then, the mudrā for this is explained: having firmly formed the vajra-binding, having tucked the two thumbs together, and covering the tips of the index fingers, it is renowned as the "Sattva-Uṣṇīṣa." Then, one should say to the disciple: "O fair-faced ones, arise and prostrate to the Tathāgatas! Tomorrow morning, you shall behold the city of the Great Sattva." This is the ritual for the preliminary consecration of the disciples. Then, having made offerings and burned incense, one should invite the Blessed One and his retinue to attend, and perform the following: "Homage to the Blessed Vajrasattva, the King of Vidyā-mantras! Out of compassion for me, and out of compassion for the disciples..."
In order to make offerings to you as well, I wish to draw the maṇḍala tomorrow. O Blessed One, since I am devoted, it is right that you grant me your permission. O Buddhas, protectors of the world, out of your compassion, and you bodhisattvas, arhats, and whatever other deities of the secret mantra, the world-protecting gods, and any powerful spirits, as well as those who possess the divine eye and who delight in the teaching—please turn your attention toward me. I, who am called [name], shall tomorrow draw the excellent maṇḍala named [name] according to the ritual to the best of my ability. Thinking with a heart of love for me and my disciples, I pray that the entire assembly will grant their blessings upon the maṇḍala. Thus, one should recite this three times. This is the ritual for the preliminary consecration of the deities.
Then, having prostrated to the Blessed One and praised him with the hundred and eight names, and having made perfect offerings preceded by the presentation of the drinking water, one should prostrate again. After explaining the profound and vast Dharma to the disciples, the master, together with the assembly of disciples, should sleep on the edge of the maṇḍala site. Then, at the time of dawn, having performed the ritual bathing and engaged in the deity yoga, one should begin drawing the maṇḍala at the time of sunrise. In that manner, having generated oneself as the Primordial Vajra, one should first separately boil the threads—red, green, blue, yellow, and white—with fragrant scents.
Then, having arranged them in that very sequence, one should visualize the Tathāgatas Amitābha, Amoghasiddhi, Akṣobhya, Ratnasambhava, and Vairocana arising from the seed syllables Hrīḥ, Oṃ, Hūṃ, Trāṃ, and A upon the thread. One should imagine that Amitābha and the other Tathāgatas, residing in their respective directions, emit rays of light from their own seed syllables from their hearts onto the thread. Then, with the blazing gaze and the syllables Ja and Hrīḥ placed in the two eyes, one should summon them with the blazing gaze and the hook, place them in one's two hands, and roll the thread, imagining that the thread is completely filled with those [deities] placed in the hands. One should recite: anyonya-anugata-sarva-dharmāḥ sphara sphara anupraviṣṭa-sarva-dharmāḥ hūṃ; atyanta-anupraviṣṭa-sarva-dharmāḥ hūṃ. Then, place it in a vessel of gold or the like smeared with fragrant scents, scatter flowers, and make perfect offerings. Reciting oṃ vajra-samaya-sūtra-mātikrama hūṃ, hold it with the vajra-fist and perform one hundred and eight recitations. Then, smear the maṇḍala with fragrant scents, scatter loose flowers, and make perfect offerings to the Blessed One residing in space with flowers and so forth, as well as songs and music. Generating yellow suns and moons from the two Ja syllables in the right and left eyes, and mentally reciting Hūṃ, one should transform oneself into Vairocana.
Reciting "Vajrakarma," one should draw the supreme assistant of the practice out from one's own heart in the form of Vajrakarma and emanate them. While reciting "Hūṃ," one should visualize oneself as the Great Vajradhara. Then, having treated the cord with fragrant substances and white pigment mixed with white mustard seeds, one should hold that cord with the initial vajra-fist. Thereafter, one may act as is convenient, and by this sequence, the lines should be struck.
In that regard, first of all, one should prostrate to all the Tathāgatas. With the syllable "Jaḥ," one should hand the cord to the hands of the supreme assistant of the practice, who has the form of Vajrakarma. Visualizing all directions as equal, the master should stand in the west and face east, and strike the Brahmā-line. Then, standing in the south and facing north, one should strike the second Brahmā-line.
Next, standing in the southeast corner and facing north, one should strike the eastern side-line of the outer maṇḍala. Then, standing in the northwest corner and facing south, one should strike the western side-line. Likewise, standing there and facing east, one should strike the northern side-line. Again, sitting in the southeastern sector and facing west, one should strike the southern side-line. In the same way, one should understand how to strike the lines for the courtyard and the deity platforms. In all cases, it should be understood that the master and the supreme assistant of the practice move in a clockwise direction. Then, standing in the southeast corner...
One should understand that the cord is extended and the lines are struck as far as the northwest corner, and again, while standing in the southwest corner, the cord is extended and the lines are struck toward the northeast corner. Then, the doors and door-surrounds are laid out. The mantra for the lines is: oṃ vajrasūtra samayasūtra mātikrama hūṃ. One should say "ja ja ja" three times, and the supreme practice companion should pull the cord. In that regard, all the doors and door-surrounds should be made as one-eighth [of the total]. The door-jamb, the molding, and the deity-platform should be half the size of the door. The area for the five-colored powders should be half the size of the molding. The archway (toraṇa) should be three times the size of the door. Half of the outer maṇḍala is the inner maṇḍala; it should be properly laid out with four corners, four doors, and eight pillars, but without archways. In the center of the maṇḍala, one should take a khaṇḍaroha (acacia) kīla, with a single-pointed vajra at the bottom and a five-pointed vajra at the top, generate it from the syllable hūṃ, and strike it with a vajra while reciting oṃ vajrakīlikīliya sarvavighnān baṃ hūṃ phaṭ one hundred and eight times. Then, using the cord attached to it, one should strike the lines for the outer vajra-garland of the inner maṇḍala. In that regard, the lines for the eight pillars, which resemble the eight maṇḍalas, should be struck with equal proportions. As for the line for the outer pillar of the eastern side, one should stand in the southern part and strike the line while facing north.
The line for the pillar of the western section should be struck while standing in the northern section and facing south. The line for the pillar of the northern section should be struck while standing in the western section and facing east. The line for the pillar of the southern section should be struck while standing in the eastern section and facing west.
Now, the ritual for striking the lines as taught in the scriptures will be explained:
"Then the lines are to be struck
With a cord that is double the length;
Since it pervades the entirety of space,
The immeasurable is the measure.
The excellent abode of all buddhas,
Where all directions are equal—
By striking four lines in the east, west, north, and south,
The eightfold maṇḍala is formed.
It has four corners and four gates,
Perfectly surrounded by courtyards.
It is endowed with four archways
And is dense with blazing rays of light.
At the corners of all maṇḍalas,
And at the gates, gate-frames, and junctions,
Adorned with half-moons and
Vajras and jewels resting upon them.
The four corners are without inequality,
The four gates are mindfulness and the faculties.
The four archways are the meditative concentrations,
And the cornices should be known as meditative absorption.
The vajra-lords supported by the cornices
Are the goddesses making offerings to the forms.
The spreading of all the ornaments
Fulfills all intentions.
The supreme various conducts of those to be trained
Are the fluttering banners and ringing bells.
The mirror is the sign of mirror-like wisdom,
The flower garlands are the branches of enlightenment.
The lattices and half-lattices are the supreme jewels,
Perfectly endowed with suns and moons."
It is the all-accomplishing, inexhaustible bliss, renowned as "Great Bliss." This is the outer maṇḍala. The inner maṇḍala of that is similar to the eight maṇḍalas. By completely laying the vajra lines, it is renowned as the "Vajra Wheel." The bodhicitta is the Great Vehicle; by thoroughly circling the vajra lines, and having completely laid the vajra lines, one should correctly draw the Vajra Wheel. Having correctly drawn it, the supreme of all, it proceeds as the nature of great liberation. Because it is beginningless and supreme, all directions are equal.
Recite: Oṃ sumbhani sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya hoḥ | bhagavān vajrarāja hūṃ phaṭ. Then, extract the kīla situated at the center of the maṇḍala, and fill the mouth of the kīla with the five-colored powders explained below, making them level. Then, generate the moon and sun from hrīḥ in the two eyes, and opening the gates with the wrathful gaze, one should open them.
Next, the purification of the powders will be explained. With the mantra Oṃ citrasamaye hūṃ, if one recites it seven times over all the powders while possessing this mudrā, they will become the nature of vajra; so the Blessed One, the Great Vajradhara, has said. The mudrā for this is as follows: from the two vajra mudrās, by joining the tips of the index fingers together, one should summon all the pigments with a blazing gaze. At the end of the syllable hrīḥ, one should bind and join the mudrā of the wrathful deity Tiriṇṭiṇṭiri.
Regarding that, for the white pigment, one should insert the subtle particles of the white Tathāgata; for the yellow, the yellow; for the blue, the blue; for the green, the green; and for the red, the red. Having done so, at the time of the preliminary purification, one should begin the application of the colors starting with the first vajra, using the "blazing gaze" as previously explained. All the colors should be applied starting from the direction of Īśāna and proceeding in a clockwise direction while reciting "HŪṂ"; thereafter, one may apply the colors as one pleases. The sequence for applying the colors is as follows: red, green, blue, and yellow, with white being the innermost of all.
Once the maṇḍala has been drawn in this manner, one should place an image of the glorious Vajrasattva—such as a cast statue or the like—with the characteristics previously described, upon a multicolored lotus seat at the center of the maṇḍala. Then, having invited him from the direction of space with the syllable "HŪṂ," one should merge him into oneness with the image. One should understand that this applies to all [deities] in the same way, for this very "HŪṂ" is the heart-essence for the placement of all deities.
In front of that [central deity] is Vajramānasija, pale red in color, wearing a crown of the five Tathāgatas. With his left vajra-fist, he holds a flower-tipped bow, and with his right hand, he is intent on brandishing an arrow with a single-pointed vajra tip. To his right is Vajrakīlikīli, whose body color is the same as that of Vajramānasija.
With his two hands in the vajra-fist mudrā, he holds a five-pronged red primordial vajra at his heart and remains in the posture of embracing it. Behind him is Vajrasmṛti, pale red in color, holding a makara-banner in his right hand and resting his left hand upon a banner with a gesture of pride. To his left is Vajragarva, with a complexion like refined gold, holding two five-pronged vajras with his vajra-fists and resting them on his two hips with a gesture of pride; his head is slightly tilted to the left, and he is full of charm. In the southeast of that inner maṇḍala is Pramuditā, whose body color accords with that of Vajracitta. In the southwest is Pramuditā, whose body color accords with that of Kīlikīla. In the northwest is Locanā, whose body color accords with that of Vajrasmṛti. In the northeast is Mahāśrī, who accords with Vajragarva. These, in their respective order, hold a flower casket, an incense burner, a lamp stand, and a perfume conch at the level of their crowns with palms opened. Inside the outer vajra-garland, in the eastern direction, is the Blessed One Akṣobhya, white in color, holding a five-pronged vajra and seated in the earth-touching mudrā. To his right is Vajrapāṇi, holding a vajra and a bell, with his left hand in a gesture of pride. To his left is the youthful Mañjuśrī, with a complexion like the sky.
He assumes the form of a youth, smiling, with four hands brandishing four swords and striking the Tathāgatas. In the southern sector of the Vajra Garland, there is Ratnasambhava, with a complexion like blue lapis lazuli, holding a supreme vajra jewel in his hand of generosity. To his right is the Bodhisattva Ākāśagarbha, with a complexion like emerald, smiling with a face that binds a garland of empowerment upon his own head. To his left is Gaganagañja, with a multicolored complexion, holding a vajra and a multicolored bell, remaining in a majestic, haughty posture with a smiling face. In the western sector of the Vajra Garland is Amitābha, with a complexion like refined gold, holding a lotus and teaching the Dharma with the mudrā of the Wheel of Dharma. To his right is Lokeśvara, with a pale red complexion, holding the stem of a lotus with his left hand in a haughty gesture, while his right hand opens a lotus at his heart. To his left is Sattvotpāda-mātra-cakra-pravartaka, with a golden complexion, his left hand resting on the seat, and his right hand holding an eight-spoked vajra-wheel at the tip of the middle finger in the manner of turning it toward his heart, remaining with a smiling face. In the northern sector of the Vajra Garland is Amoghasiddhi, with a multicolored complexion, holding a crossed vajra with the mudrā of granting fearlessness.
To his right is Vajramuṣṭi, golden in color, holding a five-pronged vajra with his samaya-fist and remaining with a smiling face. To his right is Vajrayakṣa, blue in color, with vajra fangs bared and possessing a light that is a swirling mass of blazing garlands, appearing terrifying. He remains with a face clearly laughing "ha ha," holding vajra-fists in both hands with the vajra-fang weapon placed at the corners of his mouth. On the deity ledge of the outer maṇḍala, in the southeast direction, is Vajralāsyā, with a color like that of Vajracittaja; holding two five-pronged vajras with both vajra-fists, she bows her head to the left and pays homage. In the southwest is Vajrahāsa, with a color similar to Vajrakīlikīla; holding two vajras with two rows of teeth in his right hand, he remains in a laughing posture, leaning against his seat with his left. In the northwest is Mahāvajragītā, with a color consistent with Vajrasmṛti, diligently playing the vajra lute. In the northeast is Vajranṛtyā, consistent with Vajragarva, holding a trident with both hands and performing a dance. At the two eastern gates, both inner and outer, is Vajrarūpā, with a color consistent with Vajracittaja, holding a mirror in her hand.
At the two southern gates are Vajraśabda, whose body color accords with Kīlikīla; and at the two northern gates are Vajrarasa, whose body color accords with Vajragarva, holding vessels of flavor in their hands. Therefore, these are asserted to be Vajrāṅkuśa and the others, because the Root Tantra states that the mirror, the lute, the vessel of fragrance, and the vessel of flavor are the hand-symbols of form and so forth, and are the hand-symbols of Vajrāṅkuśa and the others.
Inside the eastern veranda of the outer maṇḍala, one should draw the Lord of the Desire Realm, Brahmā, Maheśvara, Viṣṇu, and Śakra, together with their consorts. In the south, the Sun, the Moon, Saturn, and Mars. In the west, Balarāja, Vasantarāja, Jayanta, Jayavasu, Vāyu, Agni, and Kubera. In the north, Ārya, Yama, Gaṇapati, Varuṇa, and the others, up to the end of Varuṇa, should be drawn together with their consorts using the Mahāmudrā as described in the Tattvasaṃgraha in the previously explained order.
Regarding that, from Śrī Vajrasattva and the others up to Vajrarūpa, they all sit in the sattvaparyaṅka posture. Vajrasattva sits facing the east. The remaining deities should be drawn looking toward their respective lords. Having thus drawn the great maṇḍala, when the time for the afternoon boundary has arrived:
Having performed the application of the glorious Vajra Hūṃkāra and bound the krodha Tiṛiṇṭiṛi, one should enter the great maṇḍala while reciting vajra and the four hūṃs. Then, having performed seven circumambulations, one should ring the vajra and bell and gaze upon the maṇḍala in order to pacify the faults of excess or omission. Then, having offered a flower garland to the Blessed One, one should take it up in the manner of a dance and bind it upon one’s own head with the mantra for empowerment by the garland, and then perform the opening of the gates as prescribed.
Then, having performed the yoga of the glorious Vajrasattva, one should recite sura-ta-vajro ’haṃ and so forth, and furthermore, uttering one’s own name, bind the great mudrā of the Blessed One Vajrasattva. Reciting hūṃ a, one should visualize oneself in the form of a vajra at the center of the glorious Vajrasattva maṇḍala. Then, reciting hūṃ vajra haṃ, one should clearly conceive the vajra-ego; and with hūṃ vajrasattva hūṃ, one should visualize oneself as the very essence of the great mudrā of Vajrasattva.
Likewise, having bound the great mudrās up to the Vajra Taste, one should recite hūṃ a and visualize the vessel of taste in the form of a vajra. Then, reciting hūṃ vajra-rasa-bhajano ’haṃ, one should conceive the ego of the mudrā; and with hūṃ vajra-rasa-ro ’haṃ, one should visualize that form of the mudrā as the very essence of the great mudrā of Vajra Taste.
Then, having performed the vajra-gathering and the praise with the one hundred and eight names, one should sit in the vajrasattva posture before the Vajra-holder. Within that visualized maṇḍala, one should invite the Blessed One and his retinue with the secret hook. Likewise, having performed the expulsion of obstructors and so forth with Vajrayakṣa, one should close the gates with the vajra-fist. Having protected everything perfectly with the protection of Vajrayakṣa, one should offer the water for the feet and accomplish the primordial vajra.
Then, likewise, having visualized the syllable HŪṂ on the tongues of all the deities, from Śrī Vajrasattva and the others down to Varuṇa, one should confer empowerment upon them with the action mudrās, the great mudrās, and the empowerment mudrās. Having offered the water for the feet, one should worship the Blessed One and his retinue with full vases and so forth.
A supreme bell and victory banners should be placed in the corners. At the locations of the outer boundaries, they should be beautified with vases possessing branches. In the presence of Vajrapāṇi, a vase filled with scented water should also be placed. One should perform the recitation over whatever is joined with a vajra using forest creepers.
This is what is being shown: a vase that is black at the base, without stains, large-bellied, with a high neck and hanging lip, and filled with all kinds of precious gems such as coral, gold, silver, conch, pearl, and ruby, as well as medicinal herbs such as vṛhatī, kaṇṭakārī, hasa, and daṇḍotpala.
Fill [the vases] with white Aparājitā and all medicinal herbs, all grains such as śāli rice, barley, wheat, sesame, and masha, water mixed with white sandalwood and the like, white flowers, and highly fragrant scents. Smear the exterior all over with fragrant substances, hang garlands of flowers, and mark them with the mudrā of one's own deity. Wrap the necks with white cotton cloth and decorate the openings with branches possessing excellent fruits and leaves. Recite the mantra one hundred and eight times over a flower-stalk held with the primordial vajra, and also recite HŪṂ. Offer these to each deity outside; first, offer one in front of the glorious Vajrasattva. Furthermore, place one vase facing the entrance. Having thus offered the vases, one should also offer full vases individually. If such resources are not available, offer one vase to the Blessed One, ten vases to the remaining deities, and also full vases, for it is said that one should not have fewer than ten. Having thus offered the vases and the full vases, offer a hundred thousand, ten thousand, or one thousand pairs of cotton cloths, or one for each deity, after reciting Vajraratna and HŪṂ twice. Also offer canopies, victory banners, and various flags to the Blessed One and his retinue. Offer one hundred, four, or [more] flower trees.
All flowers should be offered with the flower mantra previously explained, and all perfumes should be offered with the perfume mantra. Incenses such as camphor, agarwood, turuṣka, sandalwood, and so forth, constitute the incense category. Food of a hundred flavors and so forth should be offered with the mantra beginning with ākāro. For lamps and so forth, one should recite the lamp mantra and then say vajraspharaṇa khaṃ while offering them to the Blessed One and his retinue. If one cannot afford more, one should not offer fewer than ten. One should set out a thousand large vessels containing lamps along with their wicks; at the very least, one should offer four large lamp vessels after reciting the lamp mantra itself. Musical instruments, whether a hundred thousand or various cymbals, should be offered while reciting the hūṃ and performing the mudrā of music. With the fingers of two vajra-fists, one should perform the ten ways of striking musical instruments, namely: the lute, the flute, the drum, the mukuṇḍa, the caṅga, the great drum, the clay drum, the long drum, the kuñja, and the timili. Outer dances and so forth should also be offered with the hūṃ itself. One should also offer hanging silk streamers, clusters of flowers, and those adorned with fly-whisks, as well as those decorated with lattices and half-lattices, beautified by crescent moons, and well-adorned herds of horses, elephants, and bulls.
One should also offer delightful archways (toraṇa) together with bells and so forth. Then, having perfectly worshipped the Blessed One and his retinue with the twelve action mudrās, such as Vajrāyudhā and the others, whose characteristics are explained below, one should emanate clouds of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, songs, dances, and so forth, by means of the syllable OṂ. Joining the palms hollowed out toward the forehead, one should offer these with the mantra: OṂ SARVA VID PŪRA AVARTAYA AVARTAYA HOḤ. Then, having empowered [the offering] with the mantra: OṂ AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNA TVĀT, one should recite this and give the torma outside. Then, having performed the fire offering (homa) with Vajrajvālānalārka, Vajrayakṣa, Vajralocanā, and the others, one should request the deity to be seated in the center of the hearth in the manner of the glorious Vajrasattva maṇḍala. Reciting HŪṂ, one should offer one hundred and eight oblations of ghee and other substances. Then, from Vajracittaja up to Vajrarasa, reciting A HŪṂ, one should offer seven oblations for each. Then, preceded by prostrations and so forth, one should take the vows and generate the mind of great awakening (bodhicitta) with the mantra: OṂ SARVA YOGA CITTA UTPĀDAYĀMI. Taking the primordial vajra with the right vajra-fist and placing it properly at one's heart, one should generate the vajra with the syllable HŪṂ.
One should speak as follows: sura-ta-samaya-stvaṃ hoḥ vajra-siddhaya-thā-sukhaṃ. Then, having conferred empowerment upon oneself with the water from the vase placed at the door, and having put on a pair of red cotton garments and fastened a garland of flowers, one should anoint the face with fragrant scents. Having formed the vajra-palms (vajra-añjali) as described in the dance, and having taken up the flower, one should circle it toward the heart and place it there. Reciting vajra vajra hūṃ, the master should enter. At the eastern door, one should say vajra-aṅkuśa jaḥ and summon oneself with the vajra-hook. Then, at the southern door, one should likewise enter that great maṇḍala; saying vajra-pāśa hūṃ, one should enter oneself with the lasso from the vajra-binding. Then, having likewise entered at the western door, saying vajra-sphoṭa vaṃ, one should bind oneself with the vajra-chain. Then, having entered at the northern door, saying vajra-āveśa aḥ, one should bring oneself under control. Then, having entered at the eastern door, one should say mahā-rata sūḍiḍha sutoṣya supoṣyo vajrasattva adhyasiddhyam, and having formed the great mudrā of the Blessed One arising from the vajra-dance, one should prostrate. Having entered in that manner and prostrated to the Protector, it is said: "With the vajra-eye of the left, and the supreme smile of the left-proud [mudrā], one should close the playful eyes." oṃ parama-sukhaṃ aśaya.
Sulalitavilāsinī namastatamito ta bhagavantaṃ jaḥ (tūṃ, hūṃ) vaṃ hoḥ hi hi hi hi hi hi pratīccha kusumaṃ añjali nātha—this is the mantra of homage. Furthermore, having bound the mudrā of entry, one should circumambulate the maṇḍala three times. Then, sitting again in front, one should recite this suchness once:
"Great passion, great bliss,
Vajradharma, great wealth,
Great wisdom, great activity—
May I today accomplish Vajrasattva.
Jaḥ hūṃ vaṃ hoḥ prasiddham."
Then, having drunk the vajra water, one should cause oneself to be descended [into the deity] with the syllable A. A. Furthermore, with the left vajra-fist, one should cause Vajrasattvī to descend upon oneself, reciting Oṃ A one hundred and eight times, and contemplate that one is completely filled by the Blessed One Vajrasattva. Then, with Hūṃ, one should cast the flower garland; taking it back, one should bind it upon one's own head. Then, having removed the face veil, while reciting that very [mantra], one should view the maṇḍala starting from Vajrasattva up to Vajrarūpa. The mudrā of entry, beginning with Tiṣṭha vajra, should be released at the heart. Then, one should bind the Blessed One’s mahāmudrā. Gazing at the Blessed One with the vajra-vision, one should recite until the Blessed One’s vision appears and all accomplishments are granted. Then, one should sit with the vajra-palms joined in a circle.
Having placed oneself at the heart in the manner of reciting auspicious verses, one should offer praise with the one hundred and eight names and so forth. One should perfectly worship the Blessed One with the four secret offerings, such as the Vajra of Passion, and also worship with songs, music, and the like. Then, having bound the Great Seal (mahāmudrā) of the Blessed One and gazed at the Blessed One with the vajra-vision, one should prostrate to the Blessed One by circling with the vajra-palms.
Having prostrated, one should receive the empowerment of flowers and so forth. First of all, one should recite this mantra twenty-one times over a branch of flowers held by the first [hand] from the Victorious Vase (vijayakalaśa): OṂ MAHĀSUKHA VAJRA AMOGHASAMAYODAKA SIDDHA ABHIṢIÑCA SARVASUKHASAMANASYANI ANI ADA KURU KURU JAḤ HŪṂ BAṂ HOḤ. Then, having blessed oneself as Vajrasattva, one should arrange all the deities in their respective places as explained in one’s own Great Yoga (mahāyoga) using the samaya-mudrās. Sitting within the outer maṇḍala upon a variegated lotus with the Great Seal, one should perfectly worship oneself with flowers and so forth. Having taken the offering water, one should place an image of the glorious Vajrasattva upon one’s head, praise with the one hundred and eight names, and take the Victorious Vase with the vajra-fist. Reciting OṂ VAJRA ABHIṢIÑCA HŪṂ, one should empower oneself with it and drink that water.
With the mantra oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ suratatvaṃ, first bind the vajra to one’s own head and perform the recitation one hundred and eight times. Then, having correctly received all the empowerments through the previously explained gestures, one should empower oneself by reciting the mantra of the vajra-jewel crown and the mantra for the empowerment of the rosary, [using] a crown adorned with a string of buddha images—whether cast, carved, painted, or fashioned. Then, having received the vajra, master, and name empowerments, one should take up the conduct of the siddhi. Then, one should worship oneself with flowers and so forth, and with the twelve offerings of the mudrās. Then, grasping with suchness, ring the dharma bell, bless [oneself] as the great samaya-mudrā, and utter hūṃ. Then, having prostrated to the Blessed One and taken up the mantra, one should receive the authorization, the encouragement, and the prophecy through five verses. One should then perform the self-consecration and, having thoroughly accomplished the Blessed One according to the desired ritual, emerge. This concludes the extensive ritual procedure for the master.
Then, the disciple should be introduced according to the previously explained ritual. The master, having bound these five together, should enter once more. Having performed all the rituals in succession and prostrated to the Blessed One, one should speak as follows:
Because you formerly delighted in the household life, for the sake of purifying the virtues of existence, may you accomplish the siddhi of all desires for all wandering beings. Then, having perfectly made all offerings to the Blessed One, the disciple should be introduced. In that regard, having taken the five bases of training, or having taken the vows by fully adopting the training of a monk or a nun, and having prostrated to the master, they should 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 bodhicitta. Grant me the reality of the samaya, and please bestow the vows as well."
Then, one should dress the disciple in a fine red cloth, one piece for the lower garment and one for the upper garment, both consecrated with the recitation of Vajrayakṣa. Furthermore, having consecrated the face-covering with the Vajrāṅkuśa, Pāśa, Śṛṅkhalā, and Vajrāveśa mantras, the disciple’s face is covered. A flower garland is placed upon them, their face is anointed with fragrant scents, and they are made to perform four prostrations.
Then, while holding flowers in their hands, they perform the confession of misdeeds, the exhortation to rejoice, and the supplication. The disciple should then say:
"O Sages, Suns, all Buddhas without exception, please attend to me. I, who am called [name], with the Master standing as witness, enter the application of the irreversible wheel arising from the play of the Buddhas, the great city of great liberation."
I shall enter the great secret. The condensation of all secrets: Great Master, please grant me entry. Bestow upon me, who am of great fortune, the empowerment of non-retrogression. Sealed with all the major marks and perfectly endowed with the minor signs, the delightful body of a Buddha—Great Master, please bestow it upon me. For the sake of all sentient beings, grant me the wondrous great empowerment; I shall always become a master. Great Master, please bestow it upon me.
Then the master should make a supplication to all the deities of the maṇḍala: "This person, [name], who fully upholds the bodhicitta, desires to enter this wheel of the supreme samaya and the secret."
Then the master should say: "Great being, do you wish to fully uphold this extremely hidden, pure lineage of the great secret?" The candidate should reply, "I do."
Then the master should say: "Take refuge in the Buddha, the Dharma, and the Saṅgha—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 known as the bell. You must hold the master, who is equal to all Buddhas. This is known as the vow and samaya of the pure Vajra family."
For the great and supreme Jewel Family,
Three times each day and night,
One should constantly bestow the four kinds of gifts:
Material goods, fearlessness, the Dharma, and loving-kindness.
You must uphold the sublime Dharma
Of the three vehicles: outer, inner, and secret.
This is taught to be the samaya
And the vow of the pure Lotus Family.
For the great and supreme Action Family,
One should correctly uphold
All the vows in their entirety,
And perform acts of offering to the best of one’s ability.
Furthermore, these fourteen
Are correctly explained as the defeats.
They must not be abandoned or discarded;
Know them to be the root downfalls.
Three times each day and night,
One should recite them every day.
If they are impaired, the yogi
Will incur a great transgression.
You must not kill living beings,
Nor take what is not given.
Do not engage in sexual misconduct,
And do not speak lies.
One must completely renounce alcohol,
The root of all ruin.
Except for the sake of taming sentient beings,
Renounce all that is improper.
One should rely upon holy beings
And honor the yogis.
The three types of physical actions,
The four types of verbal actions,
And the three types of mental actions—
One should maintain these as much as possible.
Do not disparage 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.
You must not show contempt
For gods, asuras, or guhyakas.
Do not step over mudrās, vehicles, weapons,
Or any ritual symbols.
"These are explained as the samayas; you must guard them at all times." Then, the [disciple] should speak as follows: "O Master, listen to me! Whatever the Lord has commanded, I shall do exactly so. Just as the Protectors of the three times..." and so on, up to "...establish sentient beings in nirvāṇa." Then, having caused them to generate the bodhicitta with "Oṃ sarvayogacittam utpādayāmi," and having likewise generated a vajra at their heart, one should confer the blessing of Vajrasattva by saying: "Today the Blessed One will grant you his blessing. Today, do not speak of this secret maṇḍala of all the Tathāgatas to those who have not seen it, nor to those who lack faith." Then, having bound the fivefold condensed mudrā, one should say: "This is the root samaya; by perfectly accomplishing all the Buddhas, if one speaks of it to those who have not seen the maṇḍala, all the families will be destroyed. Oṃ mahāsukha hana samayātikramiṇaṃ surātvaṃ." Then, having accepted the supreme offering and conferred the empowerment with the water from the vase placed at the door, one should first enter by means of the ritual of self-entry. Having entered, one should say: "Mahāratnisūtradhi sutoṣya susukho vajrasattva adhyasiddhyāṃ." Thus one should command. Then, one should speak as follows:
"Today you have entered the family of all the Tathāgatas. I shall bestow upon you the wisdom by which you will attain the state of all the Tathāgatas; if even that is attained, what need is there to mention other siddhis? Therefore, I shall generate such wisdom in you. Do not speak of this to those who have not seen the great maṇḍala, lest your samaya be impaired."
Then the Vajra Master himself should form the mudrā of Sattvavajrī, first pointing it downward and then upward, and placing it upon the crown of the disciple's head, saying: "This is your vajra samaya. If you speak of it to anyone, your head will split apart."
Then, having recited the essence-mantra of the oath over the water while using that same samaya mudrā, he should make the disciple drink it. The essence-mantra of the oath is as follows:
Vajrasattva himself is within you;
He has truly entered your heart.
If you speak of this method,
He will immediately tear it apart and depart.
Vajrodaka ṭhaḥ.
Then he should instruct 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 your misconduct, you will die and fall into hell."
Then he should make the disciple say: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!"
Then the master should quickly bind the mudrā of the Sattvavajra and, placing it at [the disciple’s] heart, have them recite these words:
"This is the vajra samaya,
Renowned as Vajrasattva.
May this unsurpassed vajra wisdom
Descend this very day!"
Then, have them recite "vajrāveśa aḥ" one hundred times. Furthermore, having formed the wrathful fist with the left hand and opened the mudrā of the Sattvavajra, have them recite "hūṃ aḥ aḥ a" one hundred times. If one visualizes both [mudrās] completely filled with Vajrasattva, swirling with the light of blazing red rays, the descent will certainly occur. The deity’s wisdom will also arise from this.
Then, perform the empowerment with the flower garland, remove the blindfold, and reveal the maṇḍala. Have them perform the rites of the master’s ritual procedure, such as releasing [the mudrā] with the entry mudrā.
Then, likewise, having drawn a lotus, bless the disciple as Vajrasattva. Place the disciple upon that lotus with the Great Mudrā of Vajrasattva. Accept the supreme offering, present the water for the face, and worship perfectly with flowers and so forth. Taking water from the Victory Vase with the vajra-fist, bestow the empowerment according to the master’s ritual and have them drink the water, saying:
"This is the water of the hell beings;
If the samaya is transgressed, it will burn."
If the samaya is guarded, the siddhis are accomplished by this water of vajra-amṛta. If one speaks of the mudrās of the vajra and bell without having seen the maṇḍala, one will be laughed at by the assembly of people due to a lack of faith.
Then, the empowerment of the mudrā, the empowerment of the crown, the vajra, the lord, and the name empowerment, as well as the vajra-vow of one’s own siddhi, and the samayas of the dharma and suchness, should be bestowed. Then, having perfectly worshipped with flowers and so forth, and with vajra weapons and so forth, the essence-mantra should be given. First, one should be made to take an oath and then taught the four mudrās of the deity.
Then, the secret empowerment is explained. Having admitted one who is worthy of the master empowerment, all the ritual procedures of the master, the maṇḍala, and the suchness of the deity should be shown. By these, the empowerment is completed.
Next, the extensive ritual of the empowerment is to be explained. From the root maṇḍala, two cubits away, the empowerment maṇḍala is drawn facing the eastern door. It should be square, the size of the inner maṇḍala, with the door facing west, and drawn with five-colored powders. In the center of that maṇḍala is an eight-petaled lotus, upon which a red primordial vajra should be drawn. Then, having perfectly worshipped that maṇḍala with flowers and so forth, there should be a lion throne covered with a variegated lotus and cloth, or...
Place the cushion stuffed with inner padding, over which the Vajraśekhara mantra has been recited, and then perform the empowerment. Bless it as the glorious Vajrasattva. Visualize lotus seats in the locations of all the deities upon his body, just as before. Upon those seats, generate the glorious Vajrasattva and the others together with the essence of the primordial vajra. Seated upon those seats in the great mudrā of the glorious Vajrasattva, bless the heart, the brow, the throat, and the crown of the head with that very primordial vajra and with Vajrasattva and the others.
Above the lion throne, spread a canopy. To the right, place a white parasol adorned with silk and clusters of flowers and topped with a precious jewel, while reciting the HŪṂ mantra. To the left, place victory banners and streamers of various silks and the Gaganagañja mantra, and offer the water for the feet. Having made perfect offerings of flowers and so forth, bless the musical instruments—such as conchs, long drums, large drums, and trumpets—with the mudrā of music and the sound of the training. Perform songs and dances outside, and make offerings with the Vajra-āyudha and other implements. Then, having accepted the supreme gift, place the image of the glorious Vajrasattva upon the crown of the head and recite verses of auspiciousness.
In this regard, the verses of auspiciousness are as follows:
Possessing perfect excellence, like a mountain of gold,
Protector of the three worlds, who has abandoned the three stains,
The Buddha, who possesses eyes like a blooming lotus—by that auspiciousness, may there be peace for all beings. His supreme, unshakable, and sublime teaching, renowned throughout the three worlds and honored by gods and humans—this holy Dharma that brings peace to all beings is the second auspiciousness of the world. The sublime Sangha, endowed with the Dharma and rich in auspiciousness, a place of refuge honored by humans, gods, and asuras, the supreme assembly and field of glory and modesty—this is the third auspiciousness of the world. May the auspiciousness that arises from the Sage’s resolve to achieve all goals for the benefit of all sentient beings, and his delight in the activities of the assembly, bring peace to all beings. For the benefit of the world, the Tathāgata descended from the heart of the celestial palace in Tuṣita to this realm; may the auspiciousness that arises from his arrival, surrounded by Indra and the gods, bring peace to all beings. In the Lumbinī grove, radiant with leaves and flowers, when the Protector was born, attended by goddesses; may the auspiciousness that arises from the end of cyclic existence bring peace to all beings. From the city of Kapilavastu, the Teacher, the Sugata, son of Śuddhodana, was born from the womb in the royal palace; may the auspiciousness of his swift birth, sprinkled with the water of nectar, bring peace to all beings. In the supreme city known as Kapilavastu...
The gods offered their manifest praise to the one of great and wondrous renown. Whatever auspiciousness arises from the mass of merit accumulated through inconceivable virtue—by that auspiciousness, may all beings find peace.
Joyfully departing from the supreme city at midnight, he proceeded to the grove of asceticism, surrounded by hosts of gods such as Brahmā. Whatever auspiciousness arises from that—by that auspiciousness, may all beings find peace.
Seated upon a spread of grass as blue as lapis lazuli, he sat in the supreme, unwavering cross-legged posture. Whatever auspiciousness arises from that—by that auspiciousness, may all beings find peace.
On the riverbank, completely surrounded by a circle of kusha grass, he performed the most wondrous act of dispelling cyclic existence. Whatever auspiciousness arises from that which was prostrated to by the king of nāgas—by that auspiciousness, may all beings find peace.
Having gone before the king of trees, through the power of loving-kindness, he subdued the many hosts of Māra. Whatever various auspicious signs appeared upon the earth and in the sky at that time—by that auspiciousness, may all beings find peace.
To destroy all suffering, he sat at the Vajra Seat and subdued the four Māras at the break of dawn. Whatever auspiciousness arose for the Teacher, the Sugata—by that auspiciousness, may all beings find peace.
Having entered the supreme city of Vārāṇasī, he turned the supreme wheel of Dharma. Whatever auspiciousness arose, wondrous in both the celestial realms and here on earth—by that auspiciousness, may all beings find peace.
Whatever auspiciousness is supreme, beneficial, and purifying,
Praised by the noble ones who perform meritorious deeds,
Spoken by the Lion, the Blessed Śākyamuni—
By that auspiciousness, may there be peace for all beings.
Whatever auspiciousness arose from the Victor’s supreme miracles,
Which humbled the pride of all non-Buddhist extremists
And brought about the welfare and happiness of wandering beings—
By that auspiciousness, may there be peace for all beings.
Whatever auspiciousness arose when he descended from the celestial realms
For the sake of benefiting the world,
Surrounded by hosts of gods such as Brahmā,
Holding yak-tail whisks, parasols, and various offerings—
By that auspiciousness, may there be peace for all beings.
Whatever auspiciousness arose when the Tathāgata,
Who has attained supreme peace, was honored
With many mandārava flowers and praised
By the supreme deities—
By that auspiciousness, may there be peace for all beings.
Whatever auspiciousness belongs to the Tathāgata,
Who possesses the ten powers, and is prostrated to
By the lords of gods, nāgas, and humans,
And worshipped by the lords of the yakṣas and gandharvas in the sky—
By that auspiciousness, may there be peace for all beings.
Then, having offered praise with the "One Hundred and Eight Names," first, with the full vases, the vajra-forms, and so forth, and then with those vases. Following that, taking water from the victory vase (vijaya-kalaśa), one should likewise confer the empowerment and have [the disciple] hold it. Then, the empowerment of the mudrās, the crown, and...
Having bestowed the silk-sash empowerment, the vajra empowerment, the master empowerment, and the name empowerment, one should also grant the vajra conduct of the siddhi. Then, having made perfect offerings with the twelve types of offering mudrās—such as the flower and so forth, and the vajra weapon and so forth—as explained in the root maṇḍala of the second section, one should grant the samayas of the Dharma and suchness. In the maṇḍala of the Tathāgata family, those same twelve offerings arise from the two Tathāgata fists. In the Vajra family, they arise from the two wrathful fists. In the Lotus family, they arise from the two lotus fists. In the Jewel family, they should be understood as arising from the two jewel fists. In the maṇḍala of Vajrasattva, they are multicolored. In the Tathāgata maṇḍala, they are white. In the Vajra maṇḍala, they are blue. In the Lotus maṇḍala, they are red. In the Jewel maṇḍala, they should be known as yellow. Then, having performed the rituals as before, one should take a precious probe or a golden probe consecrated with syllables, place the syllable pra on the two eyes of the disciple, and apply that probe to his eyes while saying:
"Just as the King of Eye-Physicians
Dispelled the cataracts of the world,
So may the Victors dispel the cataracts
Of your ignorance, my son."
Oṃ vajranetra apahara paṭalaṃ hrīḥ. Then, the characteristics of phenomena (dharma) should be shown using a mirror and so forth:
"Phenomena are like reflections:
Pure, clear, and unclouded;
Ingraspable and inexpressible;
Arising from causes and karma;
Lacking intrinsic nature and without abode.
Having understood the nature of phenomena (dharmatā) in this way,
Act for the unsurpassed benefit of sentient beings.
Yet, you shall be born as a child of the Buddha."
Then, having given the bow and arrow together with the syllable Hoḥ, say, "Pleasing all the Tathāgatas," and have them shoot four arrows in the four directions, shoot one upward, and have them recite, "Oṃ vajrarāga hoḥ."
Then, with "Oṃ vajrasattva," show the mirror and say:
"Vajrasattva is like a mirror:
Pure, clear, and unclouded.
The self of all Buddhas has entered
Into the heart of you, my child.
Know that this bodhicitta
Is the self of all Tathāgatas."
Then, with "Vajrahetu maṃ," place the wheel of Dharma (dharmacakra) upon the two feet. With "Vajrabhāṣa raṃ," give the conch into the right hand and say:
"From this day forward, in the world,
You shall turn the wheel of the Protectors.
With the unsurpassed conch of Dharma,
Fill everything everywhere without exception.
Without doubt or hesitation,
With a mind free from suspicion,
Proclaim throughout this world
The supreme way of Secret Mantra conduct."
By acting in this way, one is said to benefit the buddhas and repay their kindness. All those Vajra-holders will also protect you in every way. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the wheel of Dharma in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the vajra wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the wrathful wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the lotus wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the jewel wheel in various ways according to how they are to be tamed.
From the words "Thus..." and so forth, having granted the authorization through these verses and the divine pride of the Tathāgata, Vajrasattva, Vajra Hūṃkāra, Lokeśvara, and Ākāśagarbha, one should bestow the heart-mantra of one's own deity. Then, one should train in the wisdom of the four mudrās. Having bound the mudrā of encouragement, one should confer empowerment upon all the disciples:
Oṃ! This is my prophecy for you:
You are Vajrasattva, the Tathāgata.
For the sake of accomplishing the three realms of existence,
You have been delivered from the miserable states of existence.
"O Vajra, [Name], tathāgata siddhi samastvaṃ bhūr bhuvaḥ svaḥ." This is the exhortation: having bound the two tathāgata fists, hold the hem of the dharma robe with the left hand in the manner of grasping it, and make the gesture of fearlessness with the right. The remaining rituals should be understood from the second section. The subsequent practice and the subsequent practice of that should also be understood in the same way.
Then, the fire offering (homa) should be performed. Having sprinkled the disciple with water for purification, place them to the left. Grasping the disciple's right thumb with the left hand, perform seven butter offerings with the syllable HŪṂ. Circumambulate the disciple with the pouring ladle and offer three full ladles with that same [ladle]. Then, perform the fire offering in the same manner as for Buddhalocanā.
Then, tie a bracelet empowered with the mantra of Vajrayakṣa on the disciple's wrist and sprinkle them with water empowered with that same mantra: OṂ RURU SPHURU JVALA TIṢṬHA SIDDHALOCANE SARVĀRTHASĀDHANI SVĀHĀ. This is the mantra of Buddhalocanā. Anoint the disciple's heart and dismiss them; this is the common ritual for the disciple.
Regarding the empowerment of the master, focusing on that, one should perform the fire offering with one hundred butter oblations while reciting "HŪṂ." Then, perform one hundred and eight fire offerings of sesame mixed with honey, butter, and yogurt, offering them with the mantra of Buddhalocanā itself.
Then, having likewise bound the bracelets and performed the sprinkling of purification, one should smear [the ashes] on the heart. Then, as before, one should visualize the maṇḍala within the hearth. Having offered the fire sacrifice to the deities of the maṇḍala, one should again praise the Blessed One residing in the maṇḍala with the "One Hundred and Eight Names" and perfectly worship him with all the offerings. Having given the torma outside and performed the ritual rinsing, one should follow the previously explained procedures, such as the releasing of the mudrās, and request the Blessed One and his retinue to depart.
Then, likewise, one should dissolve the emanated maṇḍala into one's own body. Because the perfection of wisdom is infinite, the Tathāgatas are infinite. Because the perfection of wisdom is boundless, all vajras are boundless. Because the perfection of wisdom is manifold, all phenomena are manifold. Because the perfection of wisdom is ultimate, all activities are without end.
"Excellent, excellent, Great Being!
Excellent, excellent, Great Bliss!
Excellent, excellent, Great Vehicle!
Excellent, excellent, Great Intelligence!
This ritual has been well-spoken!"
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.