Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual, titled Pratiṣṭhāvidhiḥ in Sanskrit and Rab tu gnas pa’i cho ga in Tibetan, provides a technical guide for the consecration of sacred objects, including temples, reliquaries, and scripture volumes. The text outlines a comprehensive liturgical process that begins with the removal of obstacles via Vajrayakṣa and the construction of celestial mansions, moving through purification rites and the use of specific mantras to empower the objects. It commits the practitioner to a rigorous sequence of physical and meditative actions: the preparation of five-colored pigments, the mixing of medicinal substances, and the visualization of the tathāgatas' tongues as lotuses. By integrating the drawing of maṇḍalas—specifically that of the Mother of all Buddhas—and the summoning of protectors like Mahākāla, the text aims to transform a conventional object into a living vessel of dharma. The ultimate goal is to ensure that the consecrated object serves as a dhāraṇī of non-forgetfulness, facilitating the welfare of all sentient beings through the form body of mantra.
Provenance
About this text
A ritual manual for the consecration of images and other sacred objects, the Pratiṣṭhāvidhi belongs to the tradition of the Yoga Tantra Treatises. The work is attributed to the Indian author Ānandagarbha. It was translated into the Tibetan language by Śraddhākaravarman and the great translator rinchen bzang po, as confirmed by the colophon. This translation is preserved in the Tengyur, specifically within volume ཀ, where the text extends over twelve pages under the Tibetan title Rab tu gnas pa’i cho ga. The work enacts a detailed liturgical sequence for the empowerment of conventional objects, beginning with the destruction of obstructors through Vajrayakṣa and the construction of celestial mansions and seats. It further prescribes the creation of a square bathing platform and the performance of purification rites using specific mantras, such as sarvapāpaṃ dahana vajrāya svāhā, alongside the use of camphor and silk or cotton cloths. A scholar or serious reader consults this classical Tibetan text today to examine the technical procedures of consecration and the precise ritual requirements necessary to transform a physical image into a consecrated vessel.
Sanskrit title
Pratiṣṭhāvidhi
Indian author
Ānandagarbha
Tibetan translators
lo tsa ba chen po dge slong rin chen bzang po, Śraddhākaravarman
The work is significant as it demonstrates the intersection of material culture and tantric liturgy in Indo-Tibetan Buddhism, where physical objects are ontologically transformed through ritual. For the modern reader, it provides insight into the precise requirements of consecration, from the specific gemstones and medicinal ingredients used to the role of the Mother of the Family in establishing sacred space.
Structure
Passages
Section
Description
1-3
Preliminary Rites and Purification
Initial homage, the removal of obstructors, and the use of purification mantras.
4-6
Mantras and Empowerments
Recitation of vidyā and hṛdaya mantras, and the conferral of empowerment upon deities.
7-8
Maṇḍala and Protector Rites
Instructions for drawing the maṇḍala of the Mother of all Buddhas and the subjugation of temple protectors.
9-11
Consecration of Dharma and Texts
Rituals for the teaching of Dharma and the transformation of text-holding objects into dhāraṇīs.
12-14
Material Requisites
Detailed lists of pigments, medicinal substances, jewels, and ritual implements required for the ceremony.
Themes
Ritual Transformation of Matter (3, 11, 13)
Mantra and Sound as Agency (4, 9, 10)
Sacred Space and Maṇḍalas (2, 7, 12)
Protective Deities (2, 8)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Pratiṣṭhāvidhiḥ. In the language of Tibet: Rab tu gnas pa’i cho ga (The Ritual for Consecration). Homage to the Blessed One, Mañjuśrī Kumārabhūta.
To the one free from all faults, who desires the welfare of all sentient beings, and who is eternally present in all things—to Vajrasattva, I prostrate. I shall now explain in detail the consecration of images and so forth.
As the Vajradhara has declared: "The master who has received the empowerment of the Great Vajra-Holder and possesses all the required characteristics should perform the consecration of the five families." Therefore, the characteristics of the master are as follows: he is stable, disciplined, and possesses intelligence; he is patient, upright, and free from deceit; he understands the applications of mantra and tantra; he is skilled in the work of drawing the maṇḍala; and he thoroughly knows the ten suchnesses. One who possesses these is a master.
Regarding those ten suchnesses: the maṇḍala, supreme meditative absorption, mudrās and postures, recitation, fire offering, the suchness of offering, ritual activity, application, and the withdrawal—these are renowned as the ten suchnesses.
First of all, the wise practitioners of mantra should thoroughly ascertain the auspicious date, lunar mansion, planet, and day. They should then adorn the site with parasols, victory banners, flags, and so forth. Having recited the mantra of Vajrayakṣa over the five products of a cow and other substances, they should smear the site and the maṇḍala. Oṃ vajrayakṣa hūṃ. Following that, one should properly perform the ritual bathing with water, scents, and so forth.
Having donned the ornaments, one should perform all the ritual procedures. In this regard, first, one should perform the destruction of obstructors by means of the Vajrayakṣa, and so forth, as well as the construction of the celestial mansion, the seats, and so on, exactly as prescribed. Then, one should construct a bathing platform that is pleasing to the mind; it should be square with four corners, or about one cubit in size, or if that is not possible, it should be well-drawn. In this way, one should place eight vases marked with the signs of the directions and intermediate points, having drawn the vajra-hook, the vajra-flower, and so forth, and placing them in the directions and intermediate points. In the center, one should place the victory vase (vijayakalaśa) marked with the signs of the five families. Inside these, one should place the five grains, medicinal herbs, and precious gems; fill them with water scented with perfume; wrap their necks with cloth; adorn their mouths with fragrant petals; and decorate them with parasols, victory banners, streamers, and so forth. Following that, in a bathing chamber surrounded by cloth, bells, and the like, the Vajra Master should perform the ritual bathing of the deities. For those other than cast-metal images—such as paintings, books, and so forth—one should bathe them by means of a mirror; or for the relics of the Tathāgatas and so forth, one should bathe them by summoning them into the interior through meditative absorption (samādhi). Then, one should perform the summoning and other rites for the commitment being (samayasattva) by means of the mantras and mudrās of the wisdom being (jñānasattva), such as the vajra-hook. Then, one should arrange and visualize the three syllables OṂ ĀḤ HŪṂ, or the seed syllables of that particular deity.
Then, having offered the drinking water, the water for washing the feet, and so forth, one should perform the purification and other rites with the mantra: sarvapāpaṃ dahana vajrāya svāhā. Following that, one should first take the conventional deity, which has been anointed with camphor on a clean silk or cotton cloth. Then, the cleansing agents and requisites for the bath are as follows: "With soap, pea flour, kusha grass, the five products of the cow, and likewise with bricks and so forth, the bath is said to be performed. With white mustard seeds and fire, there is benefit and happiness for all sentient beings. One should perform the purification and other rites, and recite verses of victory and auspiciousness. One should praise [the deity] again and again, and play various musical instruments as well as marvelous music. With the All-Accomplishing Action mantra, the Family Heart mantra, and the secret mantra of one's own Family Lord, the wise one should bathe the deities with the water from the previously explained vase. Then, a pure person, having recited the All-Accomplishing Action mantra, should request the deity to sit upon an excellent seat in its proper place. Then, having fully recited the secret mantra of the Family Lord and likewise the Family Knowledge mantra, and having requested [the deity] to be seated, the mantra practitioner should again, through their own secret mantra and the generation stage, emanate [the deity] into its own place, open the gates, and perform the vajra-gathering. Oṃ vajra samaya jaḥ jaḥ jaḥ. Then, having praised with the One Hundred and Eight Names and displayed the mudrās, one should manifest the secret mantra: Oṃ vajrasattva hūṃ. This is the heart mantra of the Family Lord."
Oṃ bhagavati ruru sphuru jvala tiṣṭha siddhalocane sarvārthasādhane svāhā. This is the vidyā of the Mother of the Family. Oṃ jinajik svāhā. This is the essence (hṛdaya) of the Family. Likewise: Oṃ śaṅkare śāntikare ghuṭa ghuṭini ghātaya ghātaya ghuṭini svāhā. Oṃ vajradhṛk svāhā. Oṃ kaṭe vikaṭe nikaṭe kaṭaṅkaṭe karovari svāhā. Oṃ ārolik svāhā. Oṃ ratnadhṛk svāhā. Oṃ tāre tuttāre ture svāhā. Oṃ prajñādhṛk. These are the vidyās and essences of the respective Families in their proper order.
Then, having performed the binding of the crown and the silk streamers, the donning of the armor, and so forth, one should make perfect offerings with flowers and all other offerings. Having performed the recitation and prostrated with devotion, one should offer the water for the feet and perform the consecration (adhivāsa). Then, having offered the torma outside, one should perform the fire offering (homa). First, one should perform the fire offering to pacify obstructing spirits. To satisfy them, one uses their own mantras. To bring them to mind, one uses the mantras of the Families. To bring about prosperity, one should use the essence of the Lord of the Family.
Having thus performed the fire offering and completed the consecration, one should then make offerings with various types of offerings. One should then make a supplication for the desired siddhi and, in order to request the deities to depart, one should exhort them with this:
Oṃ! You have accomplished all the benefit of sentient beings. Having bestowed the siddhis in the proper manner, [please depart].
Even after the Buddha has departed for his realm, I pray that he return once more. Then, for the sake of protection, one should recite the hundred-syllable mantra seven times. Then, having spread kusha grass in that very place, one should sleep. Then, upon rising from bed, one should anoint the entire body and the entire dwelling with the five products of the cow and scented water. Having performed the deity yoga, one should perform the expulsion of obstructors and so forth. Then, having visualized the celestial mansion, the supports, and so forth, one should subsequently arrange the offerings and so forth in a copper vessel or similar container and consecrate them with mantras. Then, one should perform the accomplishment by summoning, entering, binding, and bringing the deities under control. Having invited them, one should present the offerings, the water for the feet, and so forth. Having performed the purification of the family as previously explained, one should subsequently perform the purification with a dūrvā-brush and sesame oil. The mantra for that is: OṂ SARVA TATHĀGATA KĀYA VIŚODHANE SVĀHĀ. One should also request the bath through the empowerment ritual: "Just as the gods offered a bath as soon as he was born, likewise I, with faith, offer a bath with divine water." OṂ SARVA TATHĀGATA ABHIṢEKATA SAMAYA ŚRIYE HŪṂ. Then, one should offer the robes: OṂ VAJRA VAŚANE SVĀHĀ. Then, all the ornaments and so forth should be offered with their respective mantras, such as: OṂ VAJRA MUKUṬA SVĀHĀ. Following that, the empowerment should be conferred. Interlace the two thumbs, bend the tips of the index fingers, and join the middle fingers at their joints.
She is explained as the Sovereign Lady of the Vajra Expanse. Reciting "Oṃ bhu khaṃ," "Abhiṣiñca svamāṃ," and likewise "Oṃ vajrasattva hūṃ," "Vajraratna trāṃ," "Vajradharma hrīḥ," and "Vajrakarma aḥ," one should confer the empowerment upon all of them while adding "Abhiṣiñca svamāṃ" and performing the respective mudrās in their proper places. Then, with the mudrā and the recitation of "Oṃ hūṃ," one should perform the protection in the proper places and remain in the state of conferring the silk streamers and the crown empowerment. Then, one should please [the deities] with the palms joined in equality, saying "Oṃ vajratuṣye hoḥ." After that, one should make offerings with the goddesses of charm and so forth. Following that, one should open the eyes by applying eye-salve to a golden or precious probe with this mantra: "Oṃ cakṣu samanta cakṣu viśodhane svāhā." Then, for the food offering, one says: "Oṃ divya anna samādhi dhyānānāṃ ne svāhā." Then, having made manifest offerings with the offering mantras to the mirror, the wheel, the seven precious jewels, the sword, the seat, the food, and the various [other items], the vases mentioned above should be offered by eight or one beautiful young girls. Then, in some cases, when the disciples are present, one should confer the empowerment upon the disciples in the sequence of the ritual of full adoption and say, "Make offerings." Following that, one should perform either one hundred thousand or one hundred and eight burnt offerings. In that regard, the maṇḍala deities should be drawn in the maṇḍala.
For those [rituals] involving one [deity] and so forth, one should draw the maṇḍala of the Mother of all Buddhas. Likewise, for all temples, reliquaries, and volumes of scripture, the maṇḍala of the Mother of all Buddhas should be performed. As it is said in the Supremely Secret Tantra by the Blessed One: "The maṇḍala is the maṇḍala; its essence is that very [reality]. Furthermore, for all consecrations, one should draw the maṇḍala of the Mother of all Buddhas."
In that regard, the maṇḍala of the Mother of all Buddhas consists of the goddesses of the five families, the five Sugatas of the five families, together with the gatekeepers and the guardians of the directions. For the temple, one generates through meditative absorption and this mantra a great palatial mansion—the abode of the Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas, and the locus of various samādhis—vast as the expanse of reality (dharmadhātu). The mantra is: Oṃ hūṃ hrīḥ supratiṣṭha vajre svāhā. And: Oṃ hūṃ hrīḥ bhrūṃ khaṃ vajrībhava dṛḍha tiṣṭha bhrūṃ khaṃ.
Then, at that site of the Buddhas and Bodhisattvas, one should perform a sprinkling of purification using five or sixteen vases, or the like, completely filled with scented water and empowered with mantras. The mantra for that is: Oṃ vajrodaka sarvaśuddhe viśuddhe svāhā. Following that, through the aforementioned mantra and meditative absorption, one summons from Akaniṣṭha the great multi-storied palace, which is the essence of the Blessed One Vairocana and the expanse of all Buddhas and Bodhisattvas.
One should establish [the object] as abiding in a single essence. Then, having again prepared a collection of offerings, one should summon, cause to enter, bind, and subjugate the protectors of the temple, such as Pañcika or Mahākāla. Then, endowed with the yoga of Vajra Hūṃkāra, one should issue the command: "As long as this temple remains, you must protect it! You must also carry out the commands of the Noble Saṅgha!" Having thus commanded, one should present offerings and install the image.
Similarly, for the consecration of a noble stūpa, one should perform the offerings well and wash [the stūpa]. From the syllable BHRŪṂ, Vairocana and Vajradhātvīśvarī are fully transformed, and from them the form of the stūpa is generated. One should contemplate that very [stūpa] as the body of all the Buddhas. The rituals of bathing, auspiciousness, consecration, mantras, and so forth are to be performed exactly as previously explained.
Regarding the consecration of volumes of the sublime Dharma: having performed the preliminary rites of the preparatory consecration and so forth as before, one should contemplate that the Prajñāpāramitā is fully transformed from the form of the letters into that which reveals the conventional and the ultimate. Recite: OṂ PRAJÑĀ SŪTAM SMṚTIMATI VIJAYE SVĀHĀ. For the sūtras, recite: OṂ SŪTRA SENA DHARMADHĀTU GARBHE SVĀHĀ. By means of these, one summons all the ocean-like sounds of the Tathāgata’s speech and dissolves them into the letters.
By that very [method], one should perform the consecration for the teaching of the Dharma to sentient beings. Regarding the Secret Mantra Tantras: Vajradharma, having taken the form of syllables, performs the welfare of all beings without exception in saṃsāra through the form body of mantra. One should perform the consecration by thinking that all the Tathāgatas and all the Vajradharas likewise bestow their blessings, reciting: oṃ hūṃ hrīḥ sarvaguhyadhātu ta. The bathing and so forth are as before. For temples, stūpas, cloth paintings, volumes of scripture, and so on, one should bathe them in a mirror. The rituals for offerings, torma, and so forth should be understood from what was previously explained.
As for the vajra: having performed the purification through bathing and so forth, one generates the Tathāgata-vajra from the hūṃ residing at the hub. Through meditative absorption, one summons all the wisdom-vajras of the hearts of all the Tathāgatas of the three times. One visualizes these in the center of space upon a red eight-petaled lotus as a great golden vajra endowed with various lights. Having performed the summoning and so forth with the vajra-hook and other [implements], and having contemplated them as being of a single essence, one consecrates and performs the consecration by reciting: oṃ sarvatathāgatajñānavajra hūṃ. One should then visualize Vajrasattva at its hub.
As for the consecration of the bell: one generates that bell from a white a as the great sound of the Dharma, the speech of all the Buddhas of the three times.
Having performed the ritual bathing, through meditative absorption, one should visualize in the space before one, upon an eight-petaled lotus, the tongues of all the tathāgatas as great lotuses. From these, an ocean of the sounds of speech teaches the sublime dharma to all beings without exception and pleases all the tathāgatas of the three times. One should then visualize a precious, jewel-like bell, arising from the union of a vajra and a lotus, red in color and endowed with various lights. Having summoned that very [deity] with the hook and other [mudrās], one should consecrate it with the essence mantra: oṃ sarvatathāgata-vajra-jihvā aḥ. Within that, one should visualize a red vajra protection arising from the syllable aḥ.
As for the consecration of the rosary: one should understand the sequence according to the respective family, such as the vajra family and so forth. Having performed the bathing and other rites, one should visualize the central bead of the rosary as the Blessed One Vajrasattva. One should generate the essence of one’s own deity and the essence of the great dhāraṇī of the dharma: oṃ mahāpadma-dhāraṇī. Then, through meditative absorption, one should visualize the Blessed One Vajrasattva himself in the space before one. From him, the essence of protection is the essence of one’s own deity. Having visualized that as one’s own chosen deity, the syllables of its protective mantra emerge together with rays of light. Having performed the summoning and other rites, one should dissolve the essence and the mantra syllables into the other beads of the rosary.
One’s own deity becomes the great dhāraṇī of the Dharma. Having performed the consecration upon the text-holding [object], one should say: "May it become the dhāraṇī of non-forgetfulness of all the Tathāgatas!" Then, with "Oṃ sarvatathāgata-mahādharmāmṛte supratiṣṭha-vajre hūṃ," one should perform the consecration. For the vajra and so forth, the offerings, auspicious verses, and so on, should be performed just as before. As for all [images] such as statues, one should not leave them for even a few days without having performed the consecration. For the Blessed One said: "Wherever a statue has been completed, if it remains for a long time without being worshipped, as long as it is not consecrated, inauspiciousness will arise from it." Therefore, the wise should perform the consecration quickly so that sentient beings may obtain merit.
The requisites for this are as follows: "Where the materials are deficient, the Vajra Master is impaired; therefore, exert great effort regarding the materials." The silk scarves, earrings, bracelets, and rings should be made of gold. For the sake of its proper placement, there should be a cushioned seat together with a throne, as well as a backrest, and it should be covered with fine cloth. First, for the statues and so forth, one should prepare a very pleasing seat, either manifest or visualized, and then request them to be seated upon it. Above, a canopy should be spread and adorned with various cloths and the like. The ground should be specially prepared with cords and chalk.
In order to draw the maṇḍala, it is taught that the pigments to be gathered here are five: white, yellow, red, green, and likewise black. Regarding that, there should be eight vessels filled [with grain], or four, or whatever the mind deems appropriate. They should be filled with white rice and provided with precious objects. The vessels for the sprinkling water and the offering water should be made of copper. There should be a flask, tooth-sticks, bricks, and fragrant substances; a brush for cleansing stains; and the five products of the cow—urine, dung, milk, curd, and fresh butter—along with a bundle of kuśa grass. Having gathered these equally, they should be placed inside a single vessel. Green, red, and likewise yellow, white, and the two blacks: these five threads should be twisted together. They should be properly equipped with four arrows. For the sake of the image, the body, and the lamps, one should offer sesame oil and fragrant sesame oil. A mirror, perfectly stainless, should be gathered. For the consecration of the image, there should be a fine yellow cloth with its fringes intact, stainless and utterly pure, well-incensed with black agarwood. Yellow, red, black, blue, white, sky-like, and dark blue—likewise, white banners should be erected in the eight directions. One should consecrate the flasks according to the number of deities in the maṇḍala; or ten, or eight, or five, should be gathered in accordance with one's means. The necks of the flasks should be wrapped with various fine cloths of different colors. Gold or silver should be placed in the directions of the maṇḍala. Vṛhatī, kaṇṭakārī, and the supreme karikāṇihasa...
The daṇḍa and white utpala—having gathered these five medicinal substances, grind them and mix them in equal proportions. When combined with all the other medicines, recite the Tathāgata mantra and place them into the vases. Sapphires, lapis lazuli, rubies, and vajras—these are the supreme jewels. If these are unavailable, use ordinary ones. Amu, bilva, pomegranate, walnut, gla-gor-zho-sha, jāti, and other such various medicinal substances should be offered. High-quality parched rice and high-quality white mustard seeds should be offered separately. Yogurt, butter, milk, honey, milky trees, and the like, safflower dye, and the finest oil-cakes made from dough—these are the requisites for the eye-opening ceremony; each of these should be offered. Likewise, at the bathing platform, there should be a bathing basin made of jewels, tooth-sticks, bricks, powder, a boar-bristle brush, a dūrvā grass brush, the five products of the cow in equal parts, cleansing water such as āmalaka and so forth, honey-mixed water of the "three sweets," and water with perfumes and milk; these should be placed in individual vases. A mirror, a cloth for wiping the body, incense such as guggulu, a khadira wood stake, a mantra-cloth, five-colored threads, a four-petaled [mandala], powder of five colors, honey-water, sugpa incense-water, sesame oil, pea flour, and two types of rice balls—these should be prepared in numbers corresponding to the deities. Having written the names of the deities with saffron, the vases should be set down.
A razor made of gold, likewise a comb, a small comb, earrings scented with perfume, a probe made of gold, a golden wheel with silk streamers, a parasol, a yak-tail whisk, and a host of offerings, a lion throne, and kuśa grass—by means of these and other such requisites, the consecration will become auspicious. As for the Vajra Master, the deities whose names are unknown, when performing the consecration, should not be set aside due to doubt. Since the essence of the mind of all the Tathāgatas, the Buddhas, is Vajrasattva, and because [the identity] is not clearly apparent, one should perform the consecration of Vajrasattva. Through whatever slight merit is obtained from performing this stainless ritual for the consecration of all the Tathāgatas, may all the faults of wandering beings be purified. The ritual for consecration composed by the great master Ānandagarbha is complete. Translated, edited, and finalized by the Indian abbot Śraddhākaravarman and the great translator, the monk 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.