Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive system for meditation and recitation centered on the deity Vairocana and other Vajrayana figures. The work functions as a technical manual, guiding the practitioner through a sequence of physical postures, complex mudrās, and the visualization of seed syllables and mandalas to purify the mind and body. By integrating somatic gestures with mantra recitation and deity yoga, the text aims to dissolve habitual tendencies and obscurations, ultimately facilitating the attainment of buddhahood for the benefit of all sentient beings. The practitioner is committed to a rigorous discipline of visualization—ranging from the destruction of obstacles via fire to the summoning of beings from lower realms—and the precise execution of samaya and karma mudrās. The text culminates in the generation of the ground of the Vajra Holder, moving from individual deity yoga to the reception of empowerment from the Tathāgatas, thereby bridging the gap between ritual performance and the realization of primordial wisdom.
Provenance
About this text
A ritual manual for meditation and recitation, the Karuṇodayanāmabhāvanājapavidhi belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Advayajñānavajra. It was translated into the Tibetan language by Śraddhākaravarman and the monk Rin chen bzang po, a translator of the Zhu chen region. This classical Tibetan translation is preserved in the Tengyur, appearing in volume ཀུ across forty-eight pages under the title thugs rje 'byung ba zhes bya ba bsgom pa dang bzlas pa'i cho ga. The work enacts a technical system of Vajrayana practice centered on the Blessed One, the glorious Vairocana. It guides the practitioner through the selection of a quiet location, the assumption of specific physical postures—such as the vajra or half-lotus postures—and the execution of precise mudrās, including the half-moon gesture of Samantabhadra. By integrating somatic gestures with the recitation of Sanskrit phrases and complex visualizations, the ritual aims to dissolve habitual tendencies and obscurations to facilitate the attainment of buddhahood for all sentient beings. A scholar or serious reader consults this text today to examine the rigorous discipline of deity yoga, the precise execution of samaya and karma mudrās, and the process of generating the ground of the Vajra Holder.
Sanskrit title
Karuṇodayanāmabhāvanājapavidhi
Indian author
Advayajñānavajra
Tibetan translators
zhu chen gyi lo tsa ba dge slong rin chen bzang po, Śraddhākaravarman
Cite thisAnuvāda, “A Ritual for Meditation and Recitation called “The Source of Compassion”” (Toh 2524), machine draft, 2026.https://naxiai.com/tibetan/works/toh2524
Summary & commentary
Significance
The work is significant for its detailed preservation of the intersection between mudrā, mantra, and visualization in Indo-Tibetan ritual technology. For the modern reader, it illustrates the precise somatic requirements of Vajrayana practice and the conceptual framework of transforming the practitioner's body into a divine mandala.
Structure
Passages
Section
Description
1-4
Preliminary Preparations and Obstacle Removal
Instructions on physical setting, posture, and the initial visualization and mantras used to clear obstructions.
5-12
Deity Visualization and Purification
Detailed visualizations of Vajracakra and other deities, the use of seed syllables to exhaust obscurations, and the process of receiving blessings.
17-27
Instructional Dialogue and Consecration
A section featuring a dialogue on the nature of buddhahood and the specific sequence for performing consecration via the heart and forehead.
32-47
Mudrā Practice and Mandala Generation
Technical descriptions of specific mudrās (such as the sattvavajra) and the generation of deities and offerings within the outer mandala.
47-57
Advanced Rituals and Secret Offerings
Instructions on complex hand positions, the role of Vajrapāśa in leading beings to wisdom, and the performance of secret offerings to goddesses.
58-62
Integration and Final Empowerment
The transition to authentic meditation, the generation of the ground of the Vajra Holder, and the final reception of empowerment from the Tathāgatas.
Themes
Somatic Ritualism (Mudrā and Posture) (2-4, 9, 32, 47, 53-54)
Visualization of Seed Syllables and Light (5-6, 22, 37, 59)
Purification of Obscurations and Sins (6, 8, 12)
Universal Compassion and the Salvation of Sentient Beings (11, 17, 52)
Deity Yoga and Empowerment (57-62)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual for Meditation and Recitation called “The Source of Compassion”·
In the language of India: Karuṇodaya-nāma-bhāvanā-japa-vidhiḥ. In the language of Tibet: Thugs rje ’byung ba zhes bya ba bsgom pa dang bzlas pa’i cho ga. Homage to the Blessed One, the glorious Vairocana.
The path of meditation and recitation for the Blessed One was excellently composed by the Vajra Masters. Because it is a treatise endowed with extreme profundity, its suchness is not realized by those who, through the play of their own intellects, fail to see it clearly and instead treat it as one with other vehicles and examples. The assembly of disciples, through their two accumulations, does not hold the vehicle blessed by the Teacher to be the Great Vehicle.
While the Teacher perfectly teaches all phenomena and explains the rituals without exception in a non-contradictory manner, stinginess destroys enlightenment, and failing to explain [the teachings] causes one to fall away from pure wisdom. Therefore, out of compassion, the Master Jñānavajra and others, such as the one called Puṇḍarīka, shall explain the bodies, mudrās, and mantras according to the ritual for the sake of those who are easily understood.
In this regard, first, one who has received empowerment in the great maṇḍalas such as the Compendium of the Suchness of All Tathāgatas, as well as the dhāraṇī maṇḍala, the dharma maṇḍala, and the activity maṇḍala; who has received the secret mantra of the glorious Vairocana, the empowerment of knowledge, the empowerment of hearing, the empowerment of permission, the empowerment of the master, and the empowerment of prophecy; and who desires to meditate and recite:
At the very outset, in a pleasant location free from the thorns of sound and the like, one should sit upon a very soft cushion. Facing either east or west, or whichever direction one prefers, one should assume the vajra posture, the half-lotus posture, the bodhisattva posture, the auspicious posture, or the excellent posture. With the palms joined in the "half-moon" gesture known as Samantabhadra, one should effortlessly form the vajra-bind with both hands. Holding the body straight, the neck slightly raised, and the tongue pressed against the teeth like a vajra without moving even as much as a hair-tip, one should close the eyes slightly like a forest deer lying at ease and fix the gaze upon the tip of the nose.
Then, one should protect the location through this sequence: visualize one's own body as the form of one's chosen deity. Visualize two hūṃ syllables in the two hands, from which two vajras arise, and meditate on the tips of the joints of the five fingers. In the center of these, one should arrange the seed-syllables of the five Tathāgatas: the syllable oṃ on the middle finger, hūṃ on the index finger, trāṃ on the ring finger, hrīḥ on the little finger, and the syllable āḥ on the thumb. Arrange them in the same manner on the left hand as well. Then, visualize those residing on the right hand as the bodies of the Tathāgatas, Vairocana and the others, and those residing on the left hand as the bodies of Vajradhātvīśvarī and the others.
With the desire for mutual method and insight, join the palms together and recite: anyonyānugataḥ sarvadharmāḥ. Then, having pressed those fingers very tightly together, visualize them entering the hearts of the goddesses and recite: atyantānupraviṣṭāḥ sarvadharmāḥ. Following that, bind the vajra-binding (vajrabandha) and visualize the perfect generation of the qualities of all the buddhas and the accumulation of immeasurable merit and primordial wisdom (jñāna), reciting: vajrabandha hūṃ. Then, at the heart, recite vajrabandha traṭ three times and release the mudrā. Then, visualize that the assembly of mudrās of all the tathāgatas has entered your own body and recite vajrāveśa aḥ three times. Binding the vajra-binding, insert the two thumbs between the bases of the ring fingers and little fingers, and generate it at the heart; this is the mudrā for the vajra-descending (vajrāveśa). Then, bind the vajra-binding, open it, point it downward, and place it on the ground, reciting: oṃ vajribhava hūṃ. Then, from the vajra-binding, a mass of hūṃ syllables emerges, and with masses of intensely radiating flames, one should visualize all the atoms of the earth and so forth, down to the very foundations of the ground, as well as those sentient beings, as having the form of blazing vajras. Then, visualize the syllable hūṃ radiating in the direction of space, and from its complete transformation:
Visualize the upper part [of the vajra] as Vajra-Hūṃkāra and the lower part as a single-pointed [vajra] that completely pierces all obstructors. Imagine that the ground of the site is covered by a fire blazing like that at the time of universal destruction. Recite: Oṃ vajra kīli kīlaya sarvavighnān bandha hūṃ phaṭ. Imagine that the blazing vajras thoroughly incinerate the malevolent ones and cause them to scatter.
Above that, one should visualize a great sun maṇḍala, arising from the syllable Oṃ, possessing a brilliance exceeding a thousand suns and pervading immeasurable world systems. Then, having entered the maṇḍala of all the Tathāgatas, one should take the samaya of all the Tathāgatas. Visualize one’s own body as the red syllable Māṃ, and imagine that very syllable as a sixteen-spoked wheel. The two upper spokes are the head; the two spokes on either side of those are the shoulders; the two spokes on the other two sides, together with the hub, are the heart and the two sides of the torso; the two spokes on the other two sides are the two thighs and calves; and the two remaining spokes are the genitals, which should be generated as the vajra.
In that way, the Blessed One Vajracakra is red in color. Within the center of a moon at his heart, inside a wheel, is the essence of the dharma-mudrā. Upon a crossed vajra, a red syllable MĀṂ radiates intensely, filling all the world systems of the ten directions. It enters the ocean-like clouds of the maṇḍalas of the tathāgatas in the immeasurable world systems of the ten directions, as well as the maṇḍalas of all sentient beings. Having been empowered by the empowerment of all the tathāgatas, and having returned to empower oneself, one should imagine that they enter one's own body and bestow their blessings. Then, one should bind the samaya-mudrā of Vajracakra and recite the mantra: OṂ VAJRA CAKRA HŪṂ.
Binding the two vajra fists, one interlocks the index fingers and little fingers in the manner of a shackle. In the center of this, one visualizes a wheel marked with MĀṂ. Rotating it like a wheel at the level of the heart, one places it upon the mouth and recites the aforementioned mantra. By this, even those who have impaired their samaya will obtain the samaya of all the tathāgatas. For a major impairment of samaya, one should recite it one thousand and eight times; for a medium impairment, one hundred and eight times; and for a minor impairment, twenty-one times. Then, by these two applications, one should tear asunder one's misdeeds.
Visualize the syllable HŪṂ, together with its rays of light, upon a sun maṇḍala at the navel. At the heart, visualize the syllable KA, black in color, as the seed of the habitual tendencies of the three obscurations. Through the sound of the syllable HŪṂ and the upward-radiating rays of light, it is expelled; the syllable HŪṂ also ascends and, with its mass of light, draws the syllable KA outward. When this [syllable KA] is situated at the heart, it then emerges at the tip of the nose. One should visualize it as the form of a piśāca, possessing the body of all non-virtue without exception: with a distorted face, fleshless, hair bristling upward, arms outstretched toward the sky, naked, black in color, pervaded by terror, and trembling violently, until it faints.
The syllable HŪṂ also, through its mass of light, becomes a vajra. From that very mass of blazing, sharp [light], it completely transforms into its own form: the form of a Vajrayakṣa with bared fangs, surrounded by a mass of blazing [flames]. One should visualize it as the very nature of blazing fire, completely ablaze through the mass of merit purified by all the Tathāgatas. In the center of the hub of the vajra within that, there is one similar to the Vajrayakṣa, dwelling in the posture with the left leg extended. At the location of the tip of the nose, there is a tiny blazing vajra, like a ball of iron encased within a blazing fire.
From the natural outflow of the Dharma of that very Blessed One, [the practitioner] should emanate [the deity] with a wide-open mouth, the nostrils and cheeks contorted, the left hand in a wrathful fist making the threatening gesture, and the right arm raised holding a blazing vajra in a wrathful fist. Adorned with a wrathful fist that frowns with a scowl, one should utter "Vajra Muḥ" and cause the three realms to blaze. Thereby, the sinful body is instantly terrified and violently trembling; it is dispersed and falls into the great ocean. Having been thoroughly incinerated by that blazing vajra, one should imagine that the vajra takes it back and places it within the vajra at one's own heart.
Then, having bound the samaya mudrā, the mantra should be recited. The mudrā is as follows: Firmly bind the vajra-clasp, separate the two little fingers and place them apart, form the two index fingers like bracelets, and bend the two thumbs, placing them exactly at the two corners of one's mouth. With the mouth, nostrils, cheeks, and eyes wide open, bind this mudrā and recite the mantra "Hūṃ Vajrayakṣa Khādaya Sarvapāpaṃ Nime Hūṃ" three to seven times.
Then, imagine the four syllables Hūṃ entering the vajra. Visualize oneself in the form of Vajra-Hūṃkāra, arising from a mass of blazing fires like those at the end of an eon that pervade the entire expanse of space. [Then perform] the mudrā of Trailokyavijaya, or...
Having blessed [the area] with the Vajra Tiriṇṭiṛi mudrā, one should summon the sentient beings belonging to the lower realms, together with their environments, using the mantra and mudrā for summoning all sins. Then, using the mudrā and mantra for tearing asunder sins, one should free them from all obscurations. The mantra is: oṃ sarvapāpam ākarṣaṇaviśodha vajrasamaya hūṃ phaṭ.
Binding the two vajra fists, extend the two index fingers and make them level; then, in the manner of drawing from below, lift them upward and bind those two index fingers in the manner of a knot. This mudrā, together with the previously explained mantra, is for summoning.
Binding the vajra-binding [mudrā], join the two middle fingers. The thumbs of the right and left hands and the two little fingers should be joined, pointing downward. Binding this also at the heart, one should release the joined middle fingers at the end of the mantra. Visualize that by these means their obscurations are exhausted, and that those sentient beings, freed from obscurations, are born in the presence of the Tathāgatas, while the vessel-world falls into the ocean.
The mantra for that is: oṃ vajrapāṇi visphoṭaya sarvapāpabandhanāni pramokṣaya sarvāpāyagatibhyaḥ sarvasattvān sarvatathāgatavajrasamaya traṭ. Then, place this mudrā on the head and recite the mantra; the specific difference is the syllable maṃ. By this, even one's own karmic obscurations will certainly be averted.
Therefore, one should visualize the King of Desire at the heart and dissolve [the object] into freedom from attachment. Having bound the vajra-clasp (vajrabandha) and joined the thumbs and little fingers, turn the palms upward. Separate the remaining fingers and form them like a wheel; this is the eight-spoked wheel mudrā. At the end of the mantra, one should release it at the heart: HŪṂ ṬAKKI SPOṬAYA MAHĀVIRĀGA VAJRA VAJRADHARA SATYENĀTHA. Then, having bound the Vajra of Great Joy (pramuditavajra), the mantra should be recited: OṂ MAHĀDUḤKHA VAJRASATTVA SVĀDAYA SARVASATVEBHYO MAHYANCA JAḤ HŪṂ BAṂ HOḤ.
Having firmly bound the vajra-clasp, place the left thumb and index finger into the "womb," and insert the mark of the right thumb; then generate and press them together. Then, through the application of Vajra Hūṃkāra, on the first joint of the index finger of the abiding [deity], generate a sun maṇḍala from OṂ. Above that, from HŪṂ, visualize a great vajra form, intensely surrounded by a mass of blazing, sharp rays of light that pervade immeasurable world systems. Imagine that all the malevolent ones and all obstructors are dispersed there and flee in the ten directions. Then, imagine that very great vajra becoming intensely blazing, and its primary and secondary limbs also becoming extremely sharp and blazing. With vajra-like fire, the size of a subtle atom, the inconceivable world systems of the ten directions are filled.
One should visualize a great ocean of great vajras that pervades all beings with waves of blazing vajras, in which a vast assembly of clamor arises from the sound of the syllable HŪṂ existing within all vajras, such that the vajra masses become intermingled without any gaps. By this, all malevolent beings are dispersed as before, and other sentient beings are completely purified. Having reduced the bodies of the afflictions to ashes, one should visualize that they attain the essential body (svabhāvakāya) which is the nature of the Tathāgata’s accumulations of merit and wisdom. Then, having condensed that very [visualization], one should visualize a great vajra net that extends as far as one desires for the sake of the practice.
Following that, at the tip of one’s left index finger, one should visualize a moon maṇḍala arising from the syllable A, and upon it, a peaceful vajra arising from HŪṂ, which is the nature of stainless wisdom. Emanating it as before, one should visualize a peaceful vajra net that joins the interior and the edges of the vajra net accomplished from extremely subtle vajras. Upon that, one should visualize the form of VAṂ together with rays of light, and by reciting "OṂ VAJRA MUṢṬI VAṂ," one should consecrate it as an ocean. Then, one should stabilize it with "VAJRA DṚḌHA TIṢṬHA." If this great protection is always maintained, even if all the Buddhas were to act as Māras, they could not destroy it; what need is there to mention other malevolent beings?
Then, thinking that Vairocana is exceedingly pleased, saying, "Because of my faith, I shall engage in meditation and recitation for the sake of all sentient beings," one should visualize him approaching in front to bestow blessings. Having become a subtle vajra, he enters one's own body and, by entering in the proper sequence, subdues and purifies all misdeeds and provides protection for oneself. This should be contemplated through the application of mantra and mudrā: join the vajra palms and recite "Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vaśaṃ kuru mamāya āḥ." Visualize that the essence of one's own syllable, the seed-syllables HŪṂ HOḤ HRĪḤ in red, and one's own red seed-syllable, along with a mass of red light arising from the snapping of one's red body, [enters]. Then, perform the vajra-binding mudrā and arrange the syllables HO A HO in the two palms. Snap the palms gently, and through the mass of light, the entire body becomes pervaded, fainting and intoxicated. The habitual characteristics of the entire body are destroyed and gradually emerge; through supreme wisdom, the nature of all beings without exception becomes manifest, and one should gradually contemplate that the wisdom of the complete body of the Great Pure Vairocana has descended. Recite and meditate: "Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ ā vajrāveśa āḥ."
Then, from the very vajra-binding gesture, raise the two index fingers, clap the two palms together, and arrange the syllables hūṃ phaṭ. Meditate that all remaining obscurations are exhausted, and recite and meditate upon: oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ phaṭ vajra hana hūṃ phaṭ a. Then, release the vajra-binding and arrange the syllables rakṣa haṃ rakṣa, imagining that this very body, now completely purified, is protected. Recite: oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ rakṣa haṃ rakṣa a. Then, one should imagine that it is blessed as being identical to oneself, thinking, "This is equal to me." Then, through the power of that blessing, one understands that one has been empowered by the immeasurable light rays of the Tathāgatas. Having invited all sentient beings as guests, one proceeds to the state of the Vajra Lord, which brings the wisdom of the Buddha to manifestation. Furthermore, having seen the great maṇḍala of the Vajra Expanse, one should perform the four types of prostration through this application: at one's heart, forehead, tongue, and crown, generate moon maṇḍalas from the syllable a. Upon these, generate a vajra, a jewel, a lotus, and a crossed vajra from hūṃ trāṃ hrīḥ a. Then, prostrate by falling to the ground in the eastern direction with the vajra palms joined at the heart, which is the vajra residing there, and recite: oṃ sarvatathāgatapūjopasthānāya ātmānaṃ niryātayāmi | sarvatathāgata vajrasattva adhiṣṭhasva māṃ.
Then, having received permission from Akṣobhya, one should dissolve his family into one's own body. Having entered the body of Akṣobhya oneself, one should take that [Akṣobhya] and enter the vajra at one's own heart, imagining that he dissolves into the syllable HŪṂ itself. By the result of being blessed through the emanation of Vajrasattva, one should imagine that all sentient beings attain the body of Vajrasattva. Then, through the processes of gathering, abiding, and becoming stable, one should generate the body of Vajrasattva through the previous emanation.
Then, having gone to the south, one should join the vajra-palms at the heart and prostrate with the jewel located at the forehead, reciting: OṂ SARVA-TATHĀGATA-PŪJĀ-ABHIṢEKĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-RASTNA-ABHIṢIÑCA MĀM. In the same way, preceded by permission, all the jewel families enter the jewel located at the forehead. By the emanation of the syllable TRĀṂ, all the Tathāgatas confer the jewel empowerment upon those previously generated as the body of Vajrasattva; one should then perform the gathering, abiding, and stabilization.
Then, having gone to the west, one should join the vajra-palms at the crown of the head and prostrate with the lotus located at the heart to the Dharma family, reciting: OṂ SARVA-TATHĀGATA-PŪJĀ-PRAVARTANĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-DHARMA-PRAVARTAYA MĀM. In the same way, preceded by permission, all the Dharma families enter [the lotus]. By the emanation [of the syllable HRĪḤ], one confers empowerment upon those previously arisen as the body of Vajrasattva.
By means of this emanation, one should cause [the deities] to become the very essence of the turning of the wheel of Dharma, which is naturally pure, and then dissolve, abide, and stabilize them within the syllable HRĪḤ at one’s own mouth. Then, having gone to the north, join the palms at the heart and prostrate with the crossed-vajra (viśvavajra) situated at the crown of the head, reciting: OṂ SARVA-TATHĀGATA-PŪJA-KARMANE ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-KARMA KURU MĀṂ. In the same way, having entered all the families, and through emanation, one should offer outer and secret offerings to those who have attained the body of Vajrasattva and possess the nature of turning the wheel of Dharma, and then dissolve, abide, and stabilize them within the crossed-vajra at the crown of the head. Having thus become the essence of the four families, one enters the heart of Vairocana like a glorious knot (śrīvatsa) and, in the form of a subtle vajra, becomes inseparable from his body, speech, and mind-vajra, and should then sit upon a lion throne. Then, by way of the delightful benefits and so forth, one should manifest the four sublime abodes (brahmavihāra), such as loving-kindness, reciting: OṂ SARVA-TATHĀGATA-ŚĀNTITASARVA-SIDDHAYA SAṂPADYANTĀMA | SARVA-TATHĀGATA-ADHIṢṬHĀNATA. This is the teaching on loving-kindness, characterized by the generation of bliss.
By the mantra svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham, one expresses the joy arising from focusing on the very essence of emptiness; it is a demonstration of delight. Compassion is the desire to separate sentient beings—who, through ignorance of the purity of the essential nature, have entered into the unwanted suffering of not knowing that—by wishing for them to be free from it; this demonstrates the arising of the mind of compassion. Then, by the thought "I shall liberate them," one demonstrates abiding in the special time, attaining power, and maintaining equanimity in the interim. Then, by manifesting the wisdom of a Buddha, one manifests the mundane meditative concentrations blessed by the wisdom of the Tathāgata, and through this sequence, one shall manifest the supreme wisdom of the great enlightenment of Vairocana. In that regard, first of all, one should meditate on the earth-totality generated by the Jewel Lady throughout the infinite world-systems of the ten directions. Then, having destroyed those very particles of earth with the subtle particles of fire, one should meditate on the fire-totality accomplished by the Vajra Lady. Having carried away those very subtle particles of fire with the subtle particles of water, one should meditate on the water-totality accomplished by the Dharma Lady. Having completely dried up those very subtle particles of water with the subtle particles of wind, one should meditate on the wind-totality accomplished by the Action Lady.
When those very subtle particles of wind dissolve into the subtle particles of space, one should meditate on all beings as being merely space; this entry into the totality of space is the essence blessed by Vairocana. One should then meditate on the sphere of infinite consciousness, in which the subtle particles of that very space are made to vanish into the subtle particles of consciousness, blessed by Akṣobhya. Having made even that consciousness vanish through non-conceptual wisdom, one should meditate on the sphere of nothingness, thoroughly accomplished and blessed by Amitābha and Ratnasambhava. Because it pervades everything, that wisdom of equality is also generated as the essence of Amoghasiddhi. Then, through the power of habituation to latent tendencies, one attains a minor perception and is once again introduced to suchness, whereupon one meditates on great emptiness. Regarding that meditation: if there were no accumulation of merit at all, one would either enter the domain of the śrāvakas, or conceptualize nothingness, or attain the immovable samādhi; in all these cases, it would follow that there is not even a fraction of the bliss of saṃsāra. Since neither of these is beautiful, for the sake of the welfare of beings, one should sit at the heart of enlightenment. There, all the tathāgatas approach and display the saṃbhogakāya, and one should imagine that they rouse one by snapping their fingers.
"Noble son, consider how you have spoken these words: 'How can you, without realizing the suchness of all the Tathāgatas, attain manifest and complete buddhahood in unsurpassed, perfect, and complete awakening by practicing such extreme hardships?' Then, visualize all sentient beings as being completely filled by all the Tathāgatas. Emanate bodies equal in number to them and, with supreme devotion, perform the fourfold prostration of the Tathāgatas using the four mudrās yourself, reciting: Oṃ sarvatathāgatakāyavākcitta-vajra-vandanaṃ karomi. Then, sitting down, you should make this supplication: 'Blessed One, since I do not know the suchness of all the Tathāgatas, I pray that the Blessed One may explain that suchness. Having fully accomplished the wisdom of the Great Vairocana, may the wisdom of a Buddha be generated in all sentient beings.' Then, preceded by the speech of all the Tathāgatas, from this point forward, you should correctly generate the five aspects of manifest awakening in this sequence. First, you should empty your own body and all phenomena involved in entering saṃsāra with the syllable Śaṃ, and then enter for a short while into the meditative absorption of the limit of reality (bhūtakoṭi)."
Then, within one's own mere wisdom, like a perfectly pure solar maṇḍala, one should contemplate a mere bindu that is the very essence of the syllable A, the continuum of the manifestation of immeasurable compassion. By the power of that seed-syllable being blessed by the nature of the qualities of all the tathāgatas, that very [syllable] is the vajra of bodhicitta, the bodies of the deities, the families, the maṇḍalas, migrators, sentient beings, the three times, the three realms of existence, the Three Jewels, the supreme of the three worlds, the three realms, saṃsāra, nirvāṇa itself, and even passion and liberation are that very thing.
From the complete transformation of that, one should meditate on the aspect of the mind of individual discernment: the upward-pointing portion of the sun, the essence of sharp wisdom, the nature of pure wisdom serving as the seat for that bindu, a body illuminated by a light exceeding a thousand suns. The state in which both are pierced upward by a white line—no thicker than a split lotus stalk—is the state that demonstrates non-arising; it should be viewed as being without end. These two, method and wisdom, are explained as abiding in the demonstration of non-arising. The subtle central body, characterized by wisdom, is the very essence of mere wisdom; it abides in bliss, being free from all habitual tendencies such as the afflictions, the secondary afflictions, and the cognitive obscurations.
The nature of the supreme bliss of nirvāṇa is the Great Vairocana. The bindu is the maṇḍala of its light. One should meditate on that very line, like the line of Brahmā, piercing the center of the body and remaining in the vajra posture in meditative equipoise. This is the discernment of the mind, the very essence of the three kāyas, and the nature of the secret and hidden suchness. Discernment is the thorough entry and engagement in generating one’s own mind as the family of the Tathāgata. Just as all sentient beings are born into the intermediate state of existence, this very meaning is expressed by the mantra; therefore, one should be blessed by it, reciting: oṃ cittaprativedhaṃ karomi. Then, preceded by the speech of the Tathāgata, one should meditate on the essence of the sixteen emptinesses of bodhicitta and the essence of Vajrasattva and the others blessed by that. Regarding this, the pith instruction is as follows: the sixteen seed syllables—a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ aḥ—should completely surround the discernment of the mind. Having placed two syllables in each of the eight directions, starting from the east, in the manner of a complete circle, that itself then transforms into the form of the wisdom bindu, like the sun, as before, together with insight.
One should visualize that from the concordant cause of compassion, Vajrasattva and the others emerge within it in their respective forms, just as before. Then, one should visualize the letter A situated near the back of the drawing within the heart of Vairocana, who is the aspect of the mind of discernment. Visualize that this very letter transforms into a solar disk. By the mere touch of its light, visualize that one's own body is completely transformed into the form of Vajrasattva. Having summoned the Vajrasattva residing on the solar disk in front, one should cause him to enter one's own body, unify them, bind them, and bring them under control, establishing them with the mental recitation of jaḥ hūṃ vaṃ hoḥ. One should then visualize that the solar disk in front also comes to the very back of that [Vajrasattva] and becomes a single portion of the solar maṇḍala. Visualize that by looking upward at the portion of the letter A within the aspect of the mind of discernment, the form of the maṇḍala of intensified light causes the body of Vajrasattva to expand slightly. Then, visualize the letter A residing at the heart of Vajrasattva, situated near the solar disk. Through its transformation, it becomes inseparable from the other previous portion, and one should simultaneously visualize one's own body as the form of Vajrarāja. Then, summon the Vajrarāja residing on the solar disk outside and cause him to enter one's own body.
Having bound and brought [the deities] under control, one should visualize that the body becomes slightly expanded. One should also visualize oneself as the light of the syllable Ā itself, and by visualizing another portion from the portion of the maṇḍala, one should imagine it becoming expanded. In that way, gradually, one should visualize those eight portions on the back and front parts of the design at the heart. Starting from the third portion, the letters such as I and so forth gradually transform into the forms of Vajrarāga and the others. One should perform the summoning and so forth of the Vajrarāga and others residing in front, and by means of the solar portions that follow, one should fully generate the limbs of the solar maṇḍala. By the light of I and so forth themselves, one should expand the portions of the maṇḍala and so forth, and by I and so forth themselves, one should fully generate the portion of one's own heart. One should expand one's own body up to the limit of the vajra-fists. By that, one should visualize the seats, the heart, and the back being completely filled with solar maṇḍalas. Furthermore, at the heart, one should generate a second [maṇḍala] upon the solar maṇḍala previously explained, and those two should be made into one. The seats and the light maṇḍala should also be blessed by that very [process]. One's own body is completely filled with the qualities of the Tathāgatas; it is the essence of the unprecedented bodhicitta that destroys the ignorance of all beings without exception. One should meditate on the bodhicitta as the body of a Great Being pierced by the design that brings joy, and say: bodhicittaṃ utpādayāmi.
Recite this three times and perform the consecration. Upon the sun maṇḍala at the heart, visualize the syllable A, pierced by the lines of the dharma, from which emanate clusters of sharp rays of primordial wisdom. Through the power of the unwavering samādhi of the preceding mass of appearances, this becomes stable. It is a great vajra form, equal in measure to the entire expanse of space, pervading it without exception, marked by the seed syllable, and possessing a radiance exceeding that of the sun maṇḍalas equal in number to the atoms of immeasurable world systems. Upon the previously visualized sun maṇḍala, contemplate the essence of the samaya-mudrā of all the tathāgatas. Recite "Oṃ tiṣṭha vajra" three times and perform the consecration. These should also be preceded by the speech of the tathāgatas, and the same applies to the subsequent stages.
Then, in order to become the reflection of that very [vajra], visualize that the syllable A, pierced by the lines of the dharma itself, possesses the light of the rising sun and completely fills all directions of space. As soon as it is touched by that light, contemplate that the vajra expanse of the body, speech, and mind of all the tathāgatas belonging to the entirety of space—whose nature is the four mudrās—enters the center of the hub of that great vajra through the power of being consecrated by the seed syllables of the tathāgatas.
From those masses of light, one should also visualize a great five-pronged vajra outside. Through that, one should visualize the Blessed One, the supreme Samayasattva Vajrasattva—peaceful and without ornaments, having entered into meditative equipoise, the very nature of immeasurable Tathāgatas in the form of immeasurable mudrās, the essence of the wisdom vajra, with a subtle vajra at the tip of the nose, wearing white matted hair and a topknot, the very essence of great bliss, the Great Vairocana, perfectly arisen as the nature of the Dharma-mudrā.
At his heart, one should visualize the syllable A, at his forehead the syllable Āḥ, and at his throat the syllable Aṃ pierced by a line. One should then recite three times: Oṃ vajrātmako ’ham. Then, one should visualize the syllable A at the crown of his head pierced by that same Dharma-line, and imagine light rays radiating from the limbs and digits of one’s own body.
Then, white light rays emerge from the crown, black from the region of the heart, red from the mouth, yellow from the forehead, and green from the lower body and the pores of the skin on all sides. These emerge into immeasurable world systems in the form of Vairocana with various colors and modes of conduct, as well as Vajra-Hūṃkāra, Jagadvinaya, Ratnasambhava, Varada, and Śrīparamādya.
Countless bodies, such as those of Great Bliss and so forth, emerge and perform the welfare of beings distinguished by various intentions, such as peaceful and wrathful. They then merge back into one and, having assembled, transform into the Great Seal (mahāmudrā) body of Great Vairocana. Abiding outside a mass of light rays, one should meditate on them in the form of the four seals (mudrās)—in the center of a sun maṇḍala, in the heart of the peaceful being, as the action seal (karmamudrā), and likewise as the four seals in the form of seals or in their own forms, just as one recites the dhāraṇī of the Stimulator (Cundā).
Externally, at the heart of the deity’s body, from the moon, is the syllable A; at the throat is Oṃ; at the forehead is Āḥ; and at the crown of the head is the letter A. One should visualize all of these as Dharma lines that pierce through and move through the sky. Having pierced these four seals and the four letters A, they descend as far as the navel, become two, pass between the two calves, emerge from the tips of the big toes, and then become one again, descending infinitely downward—thus one should contemplate.
Then, from the time one attains qualities such as the individual discernment of one’s own body and mind, one should contemplate that all sentient beings also become the body of Vairocana at the time their own bodies are generated. Furthermore, having drawn them in with the hook of the syllable Jaḥ and caused them to enter one’s own body, one should bless them and fully please them with "Jaḥ Hūṃ Baṃ Hoḥ."
One should consecrate [the body] with the mantra: Oṃ yadā sarvatathāgata stha aḥ. Then, one should request consecration, saying: "Blessed One, may all the Tathāgatas consecrate me; may this manifest awakening also be made firm." Then, one should visualize that the four Buddhas, such as Akṣobhya and the others, who have been generated as identical to one's own body, confer the vajra-name empowerment known as the "Vajra Expanse" (vajradhātu). Then, one should visualize that they enter into one's own body and, having consecrated it with the great seal (mahāmudrā), the pledge seal (samayamudrā), the dharma seal (dharmamudrā), and the action seal (karmamudrā), they remain seated in their respective positions.
Then, in front of oneself, one should visualize a moon maṇḍala arising from the syllable A, identical to one's own body. Upon that, one should generate Vairocana, identical to one's own body, and invoke him with the seal of Vajradhātvīśvarī. To form this seal: tightly clasp the vajra-palms together, join the two middle fingers level, and touch the tips of the two index fingers together to form a vase shape. Place them upon the middle joints of the two middle fingers. Form the two thumbs into a cross-legged posture, slightly lowering the left one, and place the right thumb upon it like a seat. This clearly manifest form, resembling a stūpa, is the seal of Vajradhātvīśvarī. Having displayed it, one should invoke her with the mantra: samayas tvam.
Furthermore, while maintaining this very [mudrā], one should also exhort [the deities] with: vajrajñānasamaya ho surata stvam. Then, following the sequence previously explained, one should bind the vajra-binding (vajrabandha) mudrā, release it at the heart, and recite the mantra oṃ vajrabandha traṭ three times. In this way, in order to cause the mudrās of all the maṇḍalas to enter, one should thoroughly purify one’s own body and, through this sequence, perform the summoning and entry of the Blessed One.
Binding the vajra-binding mudrā, one should insert the two thumbs in the manner of a graceful gesture and move them inward. Reciting vajra-aṅkuśa jaḥ three times, one should invite [the deities] and imagine them entering into the vicinity of the heart. Inserting the two thumbs between the bases of the ring fingers and little fingers, and moving them slightly, one recites vajrapāśa hūṃ three times; one should imagine them entering into one’s entire body, being blessed, and becoming one. Having truly merged, one recites vajrasphoṭa vaṃ and, with the vajra-binding mudrā itself, one should imagine them entering after becoming firmly established. Placing the two index fingers of each hand respectively behind the two thumbs, one recites vajraghaṇṭe hoḥ and should imagine them being completely pleased. Then, one should stabilize [the practice] by reciting the hundred-syllable mantra three or seven times: oṃ vajradhātu samayam anupālaya | vajradhātu tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha | sarvakarma suca me | cittam śreyaṃ.
KURU HŪṂ HA HA HA HA HOḤ BHAGAVĀN SARVA-TATHĀGATA VAJRA-MĀM AMUÑCA VAJRĪ-BHAVA MAHĀ-SAMAYA-SATTVA AḤ.
Then, one should perform the consecration through this sequence: at the heart, visualize a vajra with the syllable HŪṂ, or the extremely pure body of Akṣobhya marked by HŪṂ. At the forehead, the tongue, and the crown of the head, visualize a jewel, a lotus, and a crossed vajra, respectively, marked by the syllables TRĀṂ, HRĪḤ, and A, or simply meditate on those syllables alone, corresponding to Ratnasambhava, Amitābha, and Amoghasiddhi.
Then, bind the mudrā of Akṣobhya’s place from the dhāraṇī-maṇḍala at the heart. From the syllable HŪṂ, the Blessed Mother, fully adorned with all ornaments and wearing the crowns of the five Buddhas, appears with a radiant body, the very essence of the perfection of wisdom. With supreme joy, she enters one’s own heart and perfectly embraces Akṣobhya. Having entered, she becomes one with him and dissolves into the seed syllable. One should imagine her abiding and radiating like a glorious knot, the very essence of immeasurable accumulations of merit and wisdom. Recite: OṂ VAJRA VAJRĪṆĪ JAḤ HŪṂ BAṂ HOḤ VAJRA-JÑĀNA-ADHIṢṬHA SVĀM HŪṂ.
Then, bind the mudrā of Ratnasambhava at the forehead. In that very place, the Blessed Mother appears from the syllable TRĀṂ.
The yellow-colored [consort] enters the jewel on the forehead and dissolves into the seed syllable together with the Blessed One. Visualize that she takes the form of a white hook, curling to the right, striving to perfectly summon the collection of the Tathāgata’s qualities, and abides like the ūrṇā-kośa hair-tuft. Recite: oṃ ratnavajriṇi jaḥ hūṃ vaṃ hoḥ vajrajñānādhiṣṭhasva māṃ trāṃ.
Then, place the mudrā of Amitābha at the mouth. From that binding of the mudrā, the Blessed One’s consort, red in color, enters the mouth and dissolves into the seed syllable together with the Blessed One. Visualize that she abides in the form of the tongue, like a crescent moon, arising from the concordant cause of the Dharma of all the Tathāgatas. Recite: oṃ dharmavajriṇi jaḥ hūṃ vaṃ hoḥ vajrajñānādhiṣṭhasva māṃ hrīḥ.
Then, bind the mudrā of Amoghasiddhi and place it on the crown of the head. The Blessed One’s consort enters and dissolves into the Lord together with [himself]. Visualize that she enters into the seed syllable of the vajra abiding at the crown of the head and remains there, as if the crown of the head were invisible. Recite: oṃ sarvavajriṇi jaḥ hūṃ vaṃ hoḥ vajrajñānādhiṣṭhasva māṃ aḥ.
Then, bind the mudrā of Vajradhātvīśvarī at the heart.
From that very binding of the mudrā, one should emanate the essence of the utterly pure nature of phenomena, blessed by immeasurable accumulations of merit and wisdom, adorned with the crowns of the five buddhas, and radiating brilliance. This emanation enters all the major and minor limbs of one’s own body, all the pores of the skin, and all the major and minor marks, becoming like a wheel of Dharma. Having blessed the entire body, the four types of mudrās, and the hollow cavities into the very essence of wisdom, they become a maṇḍala of light. One should contemplate that they remain there, illuminating sentient beings with rays of light that are the purity of merit and wisdom, while reciting: Oṃ vajradhātvīśvari hūṃ vajriṇi jaḥ hūṃ vaṃ hoḥ adhiṣṭhasva māṃ aḥ.
Then, one should visualize the syllables Oṃ hūṃ trāṃ hrīḥ aḥ in the five locations—the four directions and the zenith—as the [Buddhas] such as Vairocana and the others, white, black, yellow, red, and green, seated with the mudrās of supreme enlightenment, earth-touching, supreme generosity, supreme meditative concentration, and the granting of fearlessness. One should contemplate that these very [deities] become extremely vivid, abiding in the heart.
Then, one should confer empowerment through those very mudrās in this sequence: having bound the Vajradhātvīśvarī mudrā, one binds that mudrā in the direction above the crown of the head, the location of Vairocana. One should contemplate that the Blessed One, marked by his own seed-syllable, emerges from it. From the syllable vaṃ of that mudrā, one should visualize a vase.
Visualize the syllable A in the center of the vase, through which nectar flows. Visualize the syllable A at your own heart and imagine that you are consecrated by the nectar. Then, imagine that the nectar of the accumulations of merit and wisdom enters the subtle particles of your own body. By reciting the mantra Oṃ vajradhātvīśvari jaḥ hūṃ vaṃ hoḥ abhiṣiñca svāṃ aḥ, one should imagine that the Permanent One (Vairocana) also enters the body.
That [syllable] completely transforms, and from the syllable Hūṃ, Akṣobhya arises. Form the mudrā of Akṣobhya with the hands and place it above the forehead, beneath Vairocana, in the position of Akṣobhya. One should then confer the empowerment as before, reciting this mantra: Oṃ vajravajriṇi jaḥ hūṃ vaṃ hoḥ abhiṣiñca māṃ hūṃ. Apply this in the same way to all [the others]. Having transformed into the bodies of Ratnasambhava and the rest, marked by their respective syllables and forming their mudrās with the hands, one should receive the empowerment through the nectar of the goddesses arising from them, who are marked by their own seed-syllables. Imagine that they also enter the hearts of the Buddhas.
Form the mudrā of Ratnasambhava and place it above the right ear, reciting: Oṃ vajraratnavajriṇi jaḥ hūṃ vaṃ hoḥ abhiṣiñca svāṃ trāṃ. Form the mudrā of Amitābha and place it at the back of the head, reciting: Oṃ vajradharmavajriṇi jaḥ hūṃ vaṃ hoḥ abhiṣiñca svāṃ hrīḥ.
One should recite the mantra as follows. Placing the mudrā of Amoghasiddhi upon the left ear, one should recite: oṃ vajrakarmavajriṇi jaḥ hūṃ vaṃ hoḥ abhiṣiñca svamāṃ a. Next, the characteristics of their mudrās will be explained. The mudrā of Vajradhātvīśvarī is exactly as previously described. The others shall be explained: having formed the vajra-palms, joining the two middle fingers together is the secret mudrā of Akṣobhya. From that same position, bending the two middle fingers like jewels is the secret mudrā of Ratnasambhava. From that same position, bending the middle, ring, and little fingers like lotus petals and holding them there is the secret mudrā of Amitābha. From that same position, making the two index fingers like bracelets and placing them like petals beside the middle fingers is the secret mudrā of Amoghasiddhi. Since the mantras and mudrās of the dhāraṇī maṇḍala are extremely empowering, these very mantras and mudrās are taught for the purposes of blessing and conferring empowerment. There is no fault in performing the mantras and mudrās of the great maṇḍala later; however, because the oral instructions for those mantras and mudrās were not present there and the mind was not satisfied, they are taught here according to the oral instructions: having formed the vajra-binding, tuck the two middle fingers inside and place them straight in the palms of the hands.
Joining the tips of the thumbs and little fingers so that they face the four directions is the sattvavajra, the mudrā of Vajrasattva. Having displayed this, raise the two middle fingers upward and place them in the manner of tips; this is the mudrā of the Permanent One (Nitya). Recite: Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna adhiṣṭhasva māṃ oṃ. From that same position, bend the middle joints and curl the fingers inward, placing the right index finger against the left side and the left against the right side of the right ring finger; this is the mudrā of Akṣobhya. Recite: Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna adhiṣṭhasva māṃ hūṃ. From that same position, raise the two middle fingers and bend them like a jewel; this is the mudrā of Ratnasambhava. Recite: Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna adhiṣṭhasva māṃ trāṃ. From that same mudrā, bend the two middle fingers like the petals of a lotus; this is the mudrā of Amitābha. Recite: Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna adhiṣṭhasva māṃ hrīḥ. From that same mudrā, place the two middle fingers in the palms and bend the two index fingers, placing them exactly against the sides of the two middle fingers; this is the mudrā of Amoghasiddhi. Recite: Oṃ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna adhiṣṭhasva māṃ aḥ. With these mantras, one should first perform the consecration.
Following that, one should perform the blessing and empowerment by means of the dhāraṇī maṇḍala. Although it is not a fault if one does not perform what is taught in the Great Maṇḍala, if one does perform it, it will be even more profoundly blessed. Since the procedures taught in the dhāraṇī maṇḍala must also be definitely carried out, the empowerment should be performed with the specific addition of the words "abhiṣiñca māṃ."
The blessing and empowerment of the bodhisattvas, such as Vajrasattva and others, as taught in the Great Maṇḍala, should be performed by arranging their mantras at the heart and other locations according to the sequence taught in the tantra:
"At the heart, the ribs, and the back; likewise at the forehead and so forth; at the mouth, the ears, and the nape of the neck; the crown, the forehead, the mouth, and the waist."
And:
"At the heart, the forehead, the mouth, and the crown; the groin, the eyes, and the chest; the two thighs and the two knees; the two calves and the two feet."
In that regard, one should visualize a conch at the region of the throat arising from the syllable RAṂ. The tongue, which emerges from the portion of the mouth and arises from the syllable HRĪḤ, should be blessed as having the nature of the light rays of completely pure primordial wisdom.
Recite: Oṃ padma-sara-svati-satyam-abhimata-yaśodhaya hūṃ hrīḥ. At the center of the tongue, from the syllable hūṃ, arises the form of the vajra of the tongue-element abiding in water. In the center of its handle, from the syllable hrīḥ, arises a lotus. Within the center of that very lotus, the wisdom of Amitābha is in meditative equipoise; at his heart is the syllable hrīḥ, which pervades everywhere. At the central prong of the vajra is the syllable raṃ. In front of the vajra is a white garland of syllables: oṃ ghyāḥ aḥ saḥ. To the right of the vajra is a yellow garland: traṃ raṃ kraṃ nāḥ. Behind the vajra is a red garland: khaṃ śaṃ hūṃ hi. To the left of the vajra is a green garland: śo ro si saṃ. Thus, the vajra is situated, encircled by these four directions. At the tip of the tongue is the syllable ho, red in color like a bandhūka flower. One should visualize one's own seed-syllable āḥ, from which similar light rays radiate outward at the time of speaking words.
Then, from forty hūṃs, twenty each for the upper and lower divisions, one should meditate on forty vajras. Then, thinking of the syllables hūṃ ha hūṃ as the blessing of the vajra-laughter, one should meditate on the rows of teeth endowed with all the marks. On the mouth adorned with clear teeth, one should visualize two syllables ho on the two upper front teeth, and likewise two on the lower ones, radiating arrays of red light rays.
In the right eye, from the syllable hūṃ ma hūṃ, one should visualize a sun maṇḍala, dense with sharp, radiating rays, situated in the center of a vajra garland. In the left eye, from the syllable hūṃ ṭa hūṃ, one should meditate on a great moon maṇḍala, dense with white light rays, situated in the center of a vajra garland. Between those two, one should visualize the syllable ho, resembling a lacquer flower and pervaded by thousands of light rays; by its entering one’s own body, one should contemplate that it pacifies the very agitation and turbulence.
Having contemplated with the syllable hūṃ, one should generate the uṣṇīṣa. In its center, one should visualize the syllable bhrūṃ, appearing like the fire ignited at the end of an eon, its light filling all beings without exception. Then, with the syllables kaṃ haṃ kaṃ, starting from the tip of the crown ornament, one should meditate until the end of the great armor filled with a multitude of crossed vajras (viśvavajra) adorned with radiating green light rays. Having bound the vajra protection mudrā and recited the mantra, one should perform the consecration: clenching the two vajra fists, place them in the manner of armor at the heart and the forehead, and recite: haṃ vajra rakṣa jaḥ hūṃ vaṃ hoḥ nirbhaya stvaṃ.
Following the ritual, [one should visualize] hanging down as far as the feet, strung with threads of supreme jewels: the Tathāgatas, vajras, jewels, lotuses, and...
One should meditate on a garland of crossed vajras (viśvavajra) adorned with gold, arising from these seed syllables: OṂ BAṂ HŪṂ BAṂ TRĀṂ BAṂ HRĪḤ BAṂ A BAṂ. From these, there arise the garland of the Tathāgatas, the vajra garland, the jewel garland, the lotus garland, and the activity garland. Finally, at the end of each, one should recite the common formula ABHIṢIÑCA MĀṂ.
Then, visualize the four mudrās upon one’s own body and generate the divine pride, reciting: MAHĀSAMAYASATTVA HAṂ BHAGAVĀN VAJRA DHĀTU.
On the seat, from the syllable HRĪḤ, visualize a lotus; from A, visualize a moon maṇḍala and a circle of light. Then, bless one’s own lion throne with the syllables ASIṂ A. In the cardinal directions, from HŪṂ GA HŪṂ, TRA BA TRAḤ, HRĪḤ MAḤ, and HRĪḤ A GA A, generate the seats of the elephant, the horse, the peacock, and the garuḍa, respectively.
Then, in the outer corners and gates of the maṇḍala, generate lotuses from the syllable HRĪḤ. Upon these, visualize moon maṇḍalas from the syllable A. Below those, in the cardinal directions of the central maṇḍala, generate Vajrasattvī and the others from HŪṂ TRĀṂ HRĪḤ A. In the intermediate directions, generate the goddesses Lāsyā and the others from HO RA ṬA GĪ KṚT.
At the intermediate points of the outer maṇḍala, one should generate Vajradhūpā and the others from the syllables AḤ, TRAḤ, DHĪḤ, and BAḤ. At the vajra gates, one should generate Vajrāṅkuśī and the others from the syllables JAḤ, HŪṂ, BAṂ, and HOḤ, and visualize them upon the very moon maṇḍalas previously described. One should visualize these as having attained the form of their own bodies through the five stages of manifest enlightenment, such as the discernment of mind, and as abiding in the manner of the maṇḍala of the four mudrās; or else, one should visualize the bodies of the deities from the gathering of the syllables, which are extremely clear and radiate masses of light. Alternatively, one should emanate them from one’s own body and, having marked them at the heart with the previously explained mantras, place them there.
Then, having thus generated the maṇḍala of the four mudrās, one should dissolve the four Buddhas together with their retinues into one’s own body from the four directions, and having emanated them, one should visualize Vajrasattvī and the others abiding and bestowing blessings. One should also visualize the retinues of Maitreya and the others on the outer ledges in the four directions; these also arise from the first syllable of their names. In that regard, these are Maitreya and the others, namely: Maitreya, Amoghadarśin, Sarvadurgatipariśodhana, Sarvaduḥkhapraśamanaghoṣasvara, Gandhahastin, Śūraṅgama, Gaganagañja, Jñānaketu, Amitābha, Candraprabha, Bhadrapāla, and...
One should visualize that the deities of the maṇḍala, such as Jālinīprabha, Mahākāruṇika, Akṣayamati, Pratibhānakūṭa, and Samantabhadra, are making offerings to oneself. Then, having purified all wandering beings into emptiness with the syllable ŚAṂ, one should generate the nature of the collection of the Tathāgatas’ qualities through this sequence, beginning from the vajra wind maṇḍala, and bless the wandering beings. "HŪṂ YAṂ HŪṂ" is for the vajra wind maṇḍala. "HŪṂ BAṂ HŪṂ" is for the water maṇḍala upon that. "HŪṂ RAṂ HŪṂ" is for the fire maṇḍala upon that. Above that, one should visualize Vairocana from the syllable KHAṂ. From the pores of the limbs and digits of his body, he sends down an immeasurable, thick torrent of rain, completely filling the entire vessel-like world with water. Having visualized that the Blessed One also dissolves into that very place, one should place "HŪṂ LAṂ HŪṂ" between the fire and water maṇḍalas. Through the power of the stability of the samādhi of the assembly, preceded by the boiling of that, one should visualize an immeasurable earth maṇḍala. Above that, from the syllable KHAṂ, one should visualize a great celestial palace that pervades the world systems of the ten directions without exception.
In the center of that, upon a great lion throne and so forth, one should generate the deities of the maṇḍala of the four mudrās, equal in number to those previously explained, from the seed syllables. Then, one should visualize oneself as being surrounded and honored by a host of beings—including buddhas and bodhisattvas who have perfectly gathered from immeasurable world systems, as well as gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and so forth—and as being praised. Having attained the status of the lord of the entire maṇḍala, one should contemplate engaging in the welfare of migratory beings.
Having entered and settled there, one should visualize a great celestial palace in front, exactly as it is situated. From the very seed syllables explained previously, one should generate the seats and the bodies of the deities of the maṇḍala of the four mudrās. Through this sequence, one should invite the deities: forming the vajra-snap gesture, one should visualize the syllables HOḤ, ĀḤ, VAJRA DHĀTU HOḤ JAḤ departing from one’s own heart and proceeding in due order toward the upper direction, and then contemplate them entering the heart of the Blessed One Vairocana. There, the syllable HOḤ enters and brings about complete satisfaction. The syllable ĀḤ brings about the blessing of perfection.
It generates splendor and brings about realization. By the sound of the syllable vajradhātu, one is blessed as the essence of the four families. By the syllable hoḥ, one is further completely pleased. By the syllable jaḥ, having bound the āḥ of the heart-essence of that very [deity], one summons. Having formed the vajra-gathering mudrā, one should visualize the Blessed One of Gathering, white in color, filling the three realms without exception with masses of light rays; from that, one should visualize the forms of the deities appearing in one's own likeness. Then, from the syllable jaḥ, one should visualize oneself holding a vajra hook in hand, entering the heart of the Blessed One; for the others, entering the hearts of the other deities, and for the worldly ones, entering them, one should imagine inviting the Blessed One, who is completely surrounded by the maṇḍala of all beings. When the Blessed One arrives, emitting masses of light rays into the expanse of space, he causes all sentient beings to attain the supreme siddhis, such as buddhahood itself. With a most smiling face, he arrives facing his own maṇḍala, and one should visualize him upon the maṇḍala. Then, having mentally placed one's own four mudrās, one should again offer praise to the Blessed One with the songs and the one hundred and eight names of Vajradhara:
Great Being of the Vajra Expanse,
Essence of the supreme benefit of sentient beings,
Śākyarāja of great wisdom,
Vajra-nature, to you I prostrate.
The very meaning of the arising of the Being,
Homage to you, the cause of sentient beings, the great method,
The purpose of the great benefit of sentient beings,
The being of beings, to you I prostrate.
Homage to you, the Buddha-dharma, the great dharma,
Who turns the wheel of dharma,
The supreme lineage of the great speaker,
The great being, to you I prostrate.
Homage to you, the great protector of great karma,
Who perfectly accomplishes all activities,
The supreme conduct of great beings,
The cause of beings, to you I prostrate.
Homage to you, who have attained all the perfections,
The knower of omniscient wisdom,
The great wisdom, to you I prostrate.
Homage to you, the supreme of the supreme in great compassion,
The compassion that is the very nature of compassion,
The great love that gives everything away,
The doer of all, to you I prostrate.
Homage to you, the Lion of the Śākyas, the great Śākya,
The Sage of the Śākyas, the great Śākya,
The great subduer, the all-pervading one,
The supreme subduer for the sake of beings, to you I prostrate.
Homage to you, who have attained equality with the expanse of phenomena,
The Tathāgata who is the expanse of phenomena,
The Vajra Protector, the great protector,
The assembly of sentient beings, to you I prostrate.
Homage to you, the great light, the great illumination,
The great diligence, the great power,
The great hero, the supreme, most heroic one,
The heroic one who dwells in bliss, to you I prostrate.
Homage to you, the Brahmā, the self-arisen Blessed One,
The Śākya hero, the great Sage,
The pure Sage, the Lord of all,
The King of Dharma, to you I prostrate.
Homage to you, the space-like body, the supreme body,
The teacher who shows the three bodies and the non-body,
The body of all, the great body,
The Vajra Body, to you I prostrate.
Homage to you, the non-speech that is speech, the supreme speech,
The teacher who shows the three speeches and the non-speech.
Homage to you, the Vajra Speech, whose speech is all-pervasive and most sublime. You are the mind that is not mind, the supreme mind, the teacher of the three minds and the non-mind. Homage to you, the Vajra Mind, the mind of all, the great mind.
You are the non-vajra, the supreme vajra, the third vajra, the purifier of vajras. You are all vajras, the great vajra. Homage to you, the Vajra of Vajras.
You are the all-pervading, the supreme pinnacle of existence, the Lord of Sugatas, the Victorious One, the great king of the three realms. Homage to you, Vairocana.
Whoever hears these one hundred and eight names even once, or reads them, or even meditates upon them, shall all attain Buddhahood itself.
Then, having brought down this sequence, one should cause the deity to enter the image, bind it, and please it, and then request it to remain. Forming the vajra-fist, make the right index finger into a hook and point it outward. Bending the left little finger, place it near the right index finger and draw it in; this, held in the manner of inviting the deities, is the Vajra Hook mudrā. Its mantra is vajra-aṅkuśa jaḥ. Having summoned them with this, visualize them residing near the heart in front of the image of your own body.
Join the two vajra-fists side by side and back-to-back. Bind the two little fingers like a chain and join the tips of the index fingers, holding them like a lasso; this is the Vajra Lasso mudrā.
The mantra for this is oṃ vajrapāśa hūṃ. One should visualize that through this, [the deity] has correctly entered those who are in harmony with the reflection of one’s own body. The vajra-shackle mudrā consists of binding the two vajra-fists in the manner of a shackle by joining the two index fingers and the two little fingers; its mantra is oṃ vajrasphoṭa vaṃ, and one should visualize that [the deity] is blessed by this. From that same [position], moving the backs of the two hands like a bell is the vajra-bell mudrā; its mantra is oṃ vajraghaṇṭe hoḥ, and one should visualize that [the deity] has actually attained [the state] by this. Then, one should bless [the deity] with the samaya mudrā in order to ensure that one does not transgress the samaya, and subsequently apply it to one’s own activity. Since activities applied without being blessed will not flourish—being like a flower in the sky—one should first demonstrate the samaya mudrā itself. For all these gods and goddesses, one should visualize their respective seed-syllables at their hearts and recite them together with the mantras. In that regard, these are the samaya mudrās and seed-syllables; one should visualize a moon maṇḍala at the heart of each and every one. Within that, at the heart of Vairocana, one should bless a vajra-stūpa, and inside of that, the dharma mudrā is the very essence of the samādhi-sattva.
Within that, in the center of a crossed vajra, one should visualize the syllable ĀḤ shining brightly, illuminating the Blessed One with white light rays. In this way, one should understand that all the specific deities are to be associated with the four mudrās, or they should be visualized as having form. At the time of binding the samaya mudrā, one should mentally focus on the samaya mudrā. At the time of displaying the karma mudrās, one should use the karma mudrās; this is the distinction. Vajralāsyā is the vajra and the syllable Hoḥ. Vajramālā is the vajra garland and the syllable Raṃ. Vajragītā is the lotus and the syllable Gi. Vajranṛtyā is the crossed vajra and the syllable Krim. Vajradhūpā is the vajra and the syllable Āḥ. Vajrapuṣpā is the jewel and the syllable Tra. Vajradīpā is the lotus and the syllable Dhi. Vajragandhā is the crossed vajra and the syllable Vaṃ. Vajrāṅkuśī is the vajra hook and the syllable Jaḥ. Vajrapāśī is the vajra noose and the syllable Hūṃ. Vajrasphoṭā is the vajra chain and the syllable Vaṃ. Vajraghaṇṭā is the vajra bell and the syllable Hoḥ. The essence of the four mudrās of Vajrasattvā is the form of the goddess Lāsyā, with a vajra and the syllable Hūṃ at her heart.
Vajraratnī has the form of a garland-bearer; at her heart is a jewel and the syllable TRĀṂ. Vajradharmā has the form of a singer; at her heart is a lotus and the syllable HRĪḤ. Vajrakarmā has the form of a dancer; at her heart is a crossed vajra and the syllable A. One should understand that these mudrās are also to be visualized as seed-syllables contained within a crossed vajra atop a moon maṇḍala. Having visualized them individually in this manner, the samaya-mudrās should be displayed according to this sequence.
For the samaya-mudrā of Vairocana, one should bind the mudrā of Samayatārā previously explained and recite: OṂ VAJRA DHĀTU JAḤ HŪṂ VAṂ HOḤ VAJRA JÑĀNA. Since the Vajrasattvī and the others do not abide in the manner of a great maṇḍala, they have no samaya-mudrās or karma-mudrās; one should bind the mudrā of their respective lords and recite the mantra. For Akṣobhya, one should either bind his mudrā or bind the mudrā of Vajrasattvī from the previously explained dhāraṇī-maṇḍala and recite: HŪṂ SATVA VAJRA JAḤ HŪṂ VAṂ HOḤ VAJRA JÑĀNA. For Ratnasambhava, one should bind his mudrā or the mudrā of Ratnasattvī and recite: TRA RATNA VAJRĪ JAḤ HŪṂ VAṂ HOḤ VAJRA JÑĀNA. For Amitābha, one should bind his mudrā or the mudrā of Dharmasattvī and recite: HRĪḤ DHARMA VAJRĪ JAḤ HŪṂ VAṂ HOḤ VAJRA JÑĀNA.
Bind the mudrā of Amoghasiddhi or the Action Goddess (Karmavajrī) and recite: ākarmavajri jaḥ hūṃ vaṃ hoḥ vajrajñāna.
Bind the Vajra-binding (vajrabandha) mudrā, equalize the thumbs, and place it at the heart; this is the mudrā of Vajralāsyā. Its mantra is: hoḥ vajralāsyā jaḥ hūṃ vaṃ hoḥ moharati.
Bind the Vajra-binding mudrā and place it at the forehead, then open it. Acting as if tying a flower garland and forming a knot behind one's head is the mudrā of Vajramālā. Its mantra is: ratnavajramāle jaḥ hūṃ vaṃ hoḥ rūpaśobhe.
Bind the Vajra-binding mudrā and turn all the fingers upward. Extending them so they face one another is the mudrā of Vajragītā. Its mantra is: gāḥ vajragīti jaḥ hūṃ vaṃ hoḥ śrotrasaukhya.
Then, with the two sides of the torso level and the waist and neck comfortably positioned, bind the Vajra-binding mudrā. Then, slowly unloose the Vajra-binding at the heart; wherever the hands move, raise the eyebrows and gaze with a playful look. First, unloose the Vajra-binding on the left side. With the right hand, hook the little finger and the other fingers so that the palms face upward over the left hand, and draw them across the back of the left hand.
The fingers of the left hand itself are also curled from the little finger and so forth into the palm; the back of the left hand is placed against the back of the right hand, while looking toward the left. With the head slightly bowed, the two fists are turned slightly forward, and the index fingers and little fingers are placed facing clearly outward. Then, the fingers of the downward-facing left fist, starting with the index finger, and the fingers of the upward-facing right hand, starting with the little finger, are gradually released. The two hands are rotated while looking [at them], then gradually drawn toward the heart and placed like a lotus, and the lotus-turning gesture is performed. Then, that very gesture is released, and what was done with the right is done with the left, and what was done with the left is done with the right.
Drawing the two fists to the right side, release them in the same manner and form a lotus at the heart. Then, lift that very [lotus] upward and gaze with the eyes as far as the range of vision. Performing prostration with the gaze and placing [the hands] toward the crown of the head is the mudrā of the Vajra Dancer. Its mantra is: KṚṂ VAJRA NṚTYA JAḤ HŪṂ BAṂ HOḤ SARVA PŪJE.
Binding the vajra-binding gesture and acting as if a stream of incense is emerging is the mudrā of Vajradhūpā; its mantra is: ĀḤ VAJRA DHŪPE JAḤ HŪṂ BAṂ HOḤ PRAHĀLADĀNI. Binding the vajra-binding gesture and acting as if scattering flowers with the palms, then releasing them upward, is the mudrā of Vajrapuṣpā.
The mantra for this is: TRAḤ VAJRA PUṢPE JAḤ HŪṂ BAṂ HOḤ PHALA GAME.
Binding the vajra-fist mudrā, aligning the two thumbs and raising them to make them level, then pointing them upward like the tip of a lamp flame, is the vajra-lamp mudrā. Its mantra is: DĪḤ VAJRA ĀLOKE JAḤ HŪṂ BAṂ HOḤ SUDE JĀGRI.
Binding the vajra-fist mudrā, releasing it at the heart in front and performing the gesture of anointing, is the vajra-scent mudrā. Its mantra is: BAṂ VAJRA GANDHE JAḤ HŪṂ BAṂ HOḤ SUGANDHAṂ GI.
Binding the vajra-fist mudrā, making the right index finger into a hook and performing the gesture of summoning, is the vajra-hook mudrā. Its mantra is: JAḤ VAJRA AṄKUŚA JAḤ HŪṂ BAṂ HOḤ ĀYĀHI JAḤ.
Binding the vajra-fist mudrā and tying the two thumbs into a knot is the vajra-noose mudrā. Its mantra is: HŪṂ VAJRA PĀŚA JAḤ HŪṂ BAṂ HOḤ ĀYĀHI HŪṂ HŪṂ.
Binding the vajra-fist mudrā, joining the tips of the thumbs and index fingers and arranging them like the cuff of armor, is the vajra-chain mudrā. Its mantra is: BAṂ VAJRA SPHOṬA JAḤ HŪṂ BAṂ HOḤ HE SPHOṬA BAṂ.
Binding the vajra-fist mudrā, tucking the two thumbs inside, curling the two index fingers into a circle, and then pressing them together while maintaining the intention of releasing them, is the vajra-bell mudrā. Its mantra is: HOḤ VAJRA GHAṆṬE JAḤ HŪṂ BAṂ HOḤ SVĀHĀ.
The mantra for this is: HOḤ VAJRA GHAṆṬA JAḤ HŪṂ VAṂ HOḤ GHAṆṬA A A. Having thus blessed [the deities] with the samaya-mudrā and its mantra, one should definitely apply the activity-mudrā and its previously explained secret mantra to the deities of the four-mudrā maṇḍala.
Regarding the activities: one should visualize the Blessed One with the mudrā of supreme enlightenment, having blessed the vajra body, speech, and mind of all sentient beings and all tathāgatas, and acting as the pure refuge for all sentient beings.
One should visualize Vajrasattvī as being contained within a vajra, white in color, wearing a crown of the five tathāgatas, and adorned with all ornaments. She abides in the state of blessing the vajra family of the Blessed One Akṣobhya, seated in the earth-touching mudrā.
One should visualize Ratnasattvī as being contained within a jewel, yellow in color, possessing a crown of the five tathāgatas, and adorned with all ornaments. All the major and minor marks are common to her; however, the specific distinctions should be stated.
One should visualize the Blessed One adorned with all ornaments, desiring to bless oneself with the Blessed One’s samaya-mudrā, and seated in the mudrā of supreme generosity.
One should visualize Dharmasattvī as being contained within a lotus, red in color, and blessed by the Blessed One’s dharma-mudrā.
One should abide in the supreme mudrā of the meditative absorption that confers the empowerment of the Dharma family. One should visualize the Action Goddess as being contained within a crossed vajra, blessing the Blessed One with the Action mudrā and bestowing the empowerment of the Action family while abiding in the mudrā of granting fearlessness. One should visualize Vajralāsyā as white in color, performing the offering of joy through gestures of charm and the like toward the Blessed One; she is slightly inclined to the left and gazes with longing. One should visualize Vajramālā as yellow in color, holding with her two lotus hands a flower garland marked with a vajra, and demonstrating the empowerment of the Blessed One with the Jewel family. One should visualize Vajragītā as red in color, holding a lute marked with a vajra, and demonstrating the reality of the words that reveal suchness, such as "Just as a lotus is intensely red," thereby teaching the Dharma-aggregate of all the Tathāgatas. One should visualize Vajranṛtyā as green in color, performing dance movements such as the flower-clapping gesture; her limbs move in a way that captivates the mind with joy, and she is associated with the limbs of the samaya-holder, the symbolic representation, and the manner of a bodhisattva. Possessing the expression of charming passion, she performs the dance of the Tathāgatas throughout immeasurable world systems by means of the dance wheel.
One should visualize entering into all the Tathāgatas without exception, together with their maṇḍalas of bodhisattva retinues, and also performing offerings such as the graceful gestures and so forth. One should visualize the goddess Dhūpā, who has a complexion like the petals of a blue utpala flower, holding clouds of incense and invoking the wisdom of all the Tathāgatas in the hearts of all the Buddhas and bodhisattvas of all world systems. One should visualize Vajrapuṣpā, who is yellow in color, scattering the flowers of the qualities of all the Tathāgatas upon all the Buddhas and bodhisattvas. One should visualize Vajradīpā, who is red in color and holds a lamp in her hand; from that very place, one should visualize that the world systems of immeasurable extent, including the maṇḍalas of the sun and moon, the light of wish-fulfilling jewels, and so forth—the very essence of the Buddhas' wisdom—thoroughly illuminate all the Buddhas and bodhisattvas, as well as the śrāvakas, pratyekabuddhas, gods, nāgas, and all others, including the external vessel-world. One should visualize Vajragandhā, who is green in color, anointing all sentient beings with the great fragrance of the ethical discipline, meditative concentration, insight, and the wisdom of liberation of all the Tathāgatas. One should visualize Vajrāṅkuśa, who is white in color, inviting all the Tathāgatas.
One should contemplate that all sentient beings are turned away from the paths of the non-Buddhists and that their minds are led toward the wisdom of the tathāgatas. One should contemplate that Vajrapāśa is yellow in color and, with a noose, enters the maṇḍalas of all the tathāgatas, leading all sentient beings onto the path of the buddhas. One should contemplate that Vajrasphoṭa is red in color and, with vajra shackles, bestows blessings upon all the tathāgatas and establishes all sentient beings on the path of the buddhas. One should contemplate that Vajraghaṇṭā is green in color and, with a vajra bell whose nature is compassion and insight, fully pleases all the tathāgatas and causes sentient beings to abide on the path of the buddhas.
Their action mudrās are as follows: having bound the two vajra fists, extend the index finger of the left hand and insert it into the hollow of the right fist; this is called the mudrā of supreme enlightenment, which is the very essence of the Blessed One’s enlightened activity. Visualize a crossed vajra at one’s own heart and also a crossed vajra at the heart of the Blessed One. Meditate on a five-pronged vajra arising from the syllable HŪṂ in the center of the tongue, then display the action mudrā and recite the previously taught mantra. In the same way, one should understand all the action mudrās.
Since the dhāraṇī maṇḍala of Vajrasattvī and the others lacks the samaya-mudrās and does not teach the karma-mudrās, one should understand that the samaya-mudrās of Akṣobhya and the others, as well as their karma-mudrās, are inseparable from those [deities].
Binding the two vajra-fists, place the left vajra-fist at the base of the left thigh. Extending the right [hand] over the right knee and pointing the hand downward as if touching the ground is the earth-touching mudrā. Binding this very mudrā, turn the right hand palm-upward and place it in the manner of bestowing the supreme, raining down wish-fulfilling jewels upon the right hand; this is the supreme-giving mudrā. Placing the two vajra-fists in the lap and remaining in a state of meditative equipoise is the mudrā of supreme samādhi. Binding the two vajra-fists, place the left as before on the left side, and place the right in the manner of a banner; approaching oneself as if bestowing fearlessness is the fearlessness-bestowing mudrā. These are, in their respective order, the mudrās of Vajrasattvī and the others.
Binding the two vajra-fists, place them on the two thighs and lean to the left; the viśvavajra and so forth should also be visualized as previously explained. Likewise, for the subsequent [deities], the karma-mudrās should be understood as before, in the manner of binding a garland upon the head.
The samaya-mudrās of those [deities] arise from the vajra-binding, whereas these arise from the vajra-fists; thus, there is a distinction between them. Then, in this sequence, one should perfectly worship with the outer offerings, such as Vajradhūpā and so forth, and also worship with the secret offerings of the maṇḍala. Visualizing a crossed vajra at the heart, one should then visualize the seed-syllables of Vajradhūpā and the others. By emanating them, one should imagine oneself completely transforming into the forms of Vajradhūpā and the others. Binding the action-mudrās with the hands, one should recite their respective mantras at that time. Emanating them throughout the entire cycle of existence, one should perform the previously explained activities in the forms of Vajradhūpā and the others, and thus make the offering. Then, having perfectly gathered them back, one should cause them to enter, bind, and subjugate the Vajradhūpā and others residing within the maṇḍala of the Blessed One, and then place them there. In the same way, one should worship with all [deities] up to Vajranṛtyā. Preceded by the complete transformation of one’s own seed-syllable, one becomes the form of one’s own deity and remains as before. Then, one should worship with praise:
"Vajrasattva, the condensed;
Vajraratna, the unsurpassed;
Vajradharma, the sung song;
Vajrakarma, the performer of all."
It should be understood that during the time of the secret offering, one should sing the four lines of the verses, beginning with Lāsyā and the others, in their proper sequence.
"O Bhagavān, you who have gathered the supreme bliss of desire, such as form and so forth, into your heart; please grant me all joy and bliss this very day. May the supreme self be swiftly accomplished according to the ritual."
Then, having performed these meditations, one should offer praise and worship by singing the great song that is the blessing of all the Tathāgatas, which enters into the immeasurable accumulation of merit and is the blessing of all the Tathāgatas. One should also emanate Vajralāsyā and the others from their respective seed syllables. All the Tathāgatas, possessing the pride of their respective vidyā goddesses, should fill the entire world without exception with offerings appropriate to themselves and sing the song, as it is said:
"Then, with that supreme reality, one should exhort the nature of Vajrasattva, who is the delusion of all liberation, with this song:
'With the pure offering of the lotus of manifold joy and passion, clearly worshiped, may you accomplish the bliss of the supreme, eternal yoga. O, the essence of the supreme samaya of bliss! O, the supreme fortunate one, delighted by the yoga of supreme bliss! Enjoy, enjoy the eternal, faultless samaya of your own self! Ho! O, the supreme secret lord, because it is your own samaya!'"
O, the supreme secret lord, because it is your own samaya!
These are the supreme, most secret goddesses. They clearly know how to discipline the various mental continuums of wandering beings. All samayas have become the essence of all things, both stable and moving. Ho! The illusory ḍākinī of yogic bliss, the self-nature of all Victors! O, please bestow the great, sublime, and eternal siddhi! Jaḥ hūṃ baṃ hoḥ! O, bring forth the bliss of Cakrasaṃvara! Manifest the emanation, hūṃ! Ala la ho! Through the various illusory ḍākinīs of all the Tathāgatas, please grant the disciples entry. With these kings of songs, one praises the glorious Vajrasattva. The supreme bliss of the illusion of all things is accomplished without exception or remainder. When these songs are sung, in all maṇḍalas, the emanations of all the Buddhas are accomplished without exception or remainder. Homage to me, the one of supreme joy! May the sublime state of the Tathāgatas be accomplished! Oṃ hūṃ! Please grant that the sublime samaya be accomplished! Please grant that all great offerings be accomplished! Oṃ hūṃ! Please grant that all great offerings be accomplished! This mudrā of song is the glory; abiding in Vajrasattva, it is suitable to be applied to the infinite activities of all offerings without exception or remainder. For those who have not accomplished [siddhis] and for whom offerings are not available, if one makes offerings with this mudrā, all offerings will be swiftly accomplished. Then, all these maṇḍalas should be dissolved into the samaya mudrā at one’s own heart.
Then, having bound the mudrā of Vajradhātvīśvarī, one should recite "Āḥ vajradhātu jaḥ hūṃ vaṃ hoḥ vajrajñāna" one hundred and eight times. Then, having brought forth the maṇḍala accomplished through this sequence, it should be placed. Having brought it forth from the crown of Vairocana, it should be placed as before; then, having recited the mantra, at its conclusion one should say "ḍi ḍha vajra tiṣṭha" and make it stable. One should also perform the consecration with the mantra "Oṃ vajramuṣṭi vaṃ" together with the mudrā. The mudrā should be understood as being similar to the vajra and bell, held pressed together horizontally.
Once the maṇḍala has been thus placed, if one wishes to confer empowerment, one should place scented water into a conch shell over which the previously explained secret mantra has been recited one hundred and eight times, and then enter the maṇḍala of Vajradhātvīśvarī. There, one should also receive the empowerment of the blessing of the deities of the four mudrās with the scented water, and one should visualize oneself being blessed and empowered by the thousands of lotus-net light rays of the Blessed One, the Truly Perfect Buddha, together with his retinue.
Then, according to the sequence of the Later Tantra, one should sit at one side of the maṇḍala door and perform meditation, or perform the recitation through vajra-repetition. Then, having perfectly gathered the meditation, one should enter into that very Great Mudrā of the Blessed One Vairocana. As for the other deities, they should be entered into the midst of the deities of their own respective maṇḍalas.
Thus, once the non-dual application has become indivisible, one should practice authentic meditation in order to receive the blessings of the tathāgatas who bless one’s own body, to protect one’s splendor, to generate splendor, to provide an exhortation, and to generate the bliss of supreme joy within one’s own body. One should meditate on oneself and the maṇḍala through the application of the union of the syllables BAṂ AṂ ĀḤ OṂ HŪṂ.
The method for accomplishing buddhahood as taught in the Explanatory Tantra shall now be explained. One should contemplate the nature of the appearances of those meditations on space, consciousness, and so forth, in the manner of the infinitesimal atoms of the earth in the immeasurable world-systems of the ten directions. From the radiation of one’s own seed-syllable, one should bless the body of the deity of the mudrā as the form of one’s own deity. Then, having dissolved that into the mahāmudrā of one’s own body, one should place the seed-syllable of one’s own nature at the heart to experience the touch of that bliss and thereby receive the blessing.
If one does this two or three times, all of these will become stable; one should not even think of other beings as being anything other than mere habitual tendencies. When blessed in this way, one will gradually begin to give rise to meditative concentration (samādhi), dhāraṇīs, the specific perfect knowledges (pratisaṃvid), the liberations (vimokṣa), the stages (bhūmi), and wisdom (jñāna). Having tasted that, one will gradually attain buddhahood itself.
If one does not accept it in that way, then at that time, one should generate the seed-syllable at the heart within the portion of the moon and stabilize it. Then, having stabilized each preceding one, the vajra of bodhicitta, the dharma-mudrā, and the karma-mudrā should be accomplished in succession. If one wishes to accomplish the stabilization of the mind itself by meditating on the subtle vajra, then at that time, one should train in and meditate upon the generation of the subtle vajra according to the pith instructions of the glorious Vajradhātu stage. Otherwise, the sense faculties such as the eyes will become distracted, they will not be blessed, and the siddhis will not be attained. If one meditates in this very sequence for as long as necessary, even those who have committed the five crimes of immediate retribution or those who have abandoned the sublime Dharma will achieve buddhahood in one year. However, this does not apply to those who disparage the vajra master. If one wishes to swiftly attain buddhahood through the sequence of the secret suchness of reality, then at that time, one should repeatedly practice the glorious Vajradhātu itself, and having thoroughly understood these words of that very [text], one should generate oneself through the sequence of individual investigation of the mind and so forth according to that very sequence, and meditate on buddhahood through the meditation explained therein, as well as the buddha-ground and the buddha-perfections explained therein.
Twelfth, in order to generate the ground of the Vajra Holder, the stages of meditation should be understood as follows. First, one should clearly recollect the perfect completion of one's own deity yoga. Then, having bound the samaya mudrā of Takkirāja with the hands and uttered "ṬAKKI HŪṂ JAḤ," the Blessed One is emanated, filling the three realms of existence without exception with blazing light. He perfectly radiates into the world systems that enter the entire maṇḍala of forms. From his four hands, the maṇḍala of hands draws and holds the arrows of passion up to the ears; with another hand, he holds a blazing vajra and a vajra-hook bell, raising his eyebrows. With his forehead furrowed, he radiates and, like the wrathful Mahābala, stands in the posture with the left leg extended. Through his perfect and harmonious conduct, he makes the fierce expression manifest externally. Having gone to the immeasurable maṇḍalas of the retinues of the Buddhas and Bodhisattvas in the ten directions, he trains until the ten perfections and the ten grounds are fully attained over the course of three or seven incalculable eons. Then, in the grounds of the Buddhas who are Vajra Holders, he strikes their minds with the arrow of passion, draws them in with the vajra-hook, and pleases them with the vajra-bell.
Having invited [the deities], one should visualize them being perfectly established in front, stabilized, and remaining there. Furthermore, one should visualize them entering one’s own heart in the form of the King of Desire (Takkirāja). Then, starting from the perfections (pāramitā) and the stages (bhūmi), one should generate the stages and perfections from the seed syllables explained below in their proper order, and cause them to enter and dissolve into one’s own four mudrās. In that regard, first of all, the first perfection should be made to enter. Following that, the first stage; following that, the second perfection; and following that, the second stage. One should understand that this sequence of entry applies to all [the stages and perfections] in the same way. Regarding that, one should visualize the perfections entering in the form of Vajramālā, and the stages entering in the form of Vajralāsyā; so it is explained in the oral instructions. Then, having caused them to enter, at the end of all of them, one should visualize [the goddesses] from Vajradhāralāsyā and so forth, up to Vajradhātveśvarī, who are seated upon the crowns of the five Buddhas, having been consecrated, and remaining there after being blessed as before. Then, having emerged from the heart with the mudrā of Vajraratna, one should consecrate oneself and stabilize [the practice] with this essence mantra: OṂ VAJRARATNA ABHIṢIÑCA SARVAMUDRĀṂ MAITRĪDHĪḤ KURU VARAKAVACE VAṂ. If one meditates with this application every day, [the result will be attained].
All the Tathāgatas themselves arrive and bestow empowerment, the very essence of which is to master the merit and wisdom of all saṃsāra. This is the instruction of the uninterrupted and fearless. Then, their seed syllables are as follows: DAṂ ŚAṂ KṢAṂ BAṂ DHAṂ PRAḤ OṂ HRĀṂ I EṂ AṂ are those of the perfections. THAṂ BHRŪṂ BHRĀṂ BHRĀḤ BHRŌ BHRĀ BHRĪ BHRĀṂ BHRĪ BHRŪṂ BHRŪṂ are those of the stages culminating in Samantabhadra. HŪṂ TRĀṂ HRĪḤ AṂ ĀṂ are those from Vajrasattvī up to Vajradhātvīśvarī; through all of these, the twelfth stage, the stage of the Vajra Holder itself, should be understood, for it is said in the Sarvabuddhasamāyoga Tantra: "The being is the essence of all Buddhas, Vajrasattva, the supreme bliss. In the joy of the supreme secret, the self of all dwells eternally," and so forth. When rising from the divine palace, one should arise having blessed the five aggregates as the Tathāgatas. Having arisen, the left vajra-fist should be covered with a cloth, and one should perform meditation or recitation, engaging in all worldly conventions through the yoga of non-meditative equipoise during the four types of conduct. As it is said in the Śrīparamādya Tantra: "Whether standing or sitting, walking or however one remains, laughing or speaking..."
Whatever it may be, in whatever manner, first bind the vajra fists. Having covered the left hand, through the application of non-equipoise, one should perform the recitation for the sake of the essence. This ritual should be performed through the application of the four desires and so forth. There is no fault in performing the activity with a mind of uninterrupted meditation, having once brought about the attainment of the supreme, extraordinary wisdom. This concludes the ritual of meditation and recitation called The Arising of Compassion, composed by the great master Jñānavajra. It was edited, translated, and finalized by the Indian abbot Śraddhākaravarman and the chief editor-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.