Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a comprehensive technical manual for the construction and activation of a specific maṇḍala, identified in Sanskrit as the Śrī-mānudara-nāma-maṇḍala-nopika. The work functions as a prescriptive guide that integrates meditative visualization with physical ritual action. It begins with the internal generation of the Vajra Expanse and the maṇḍala of wisdom, moving toward the external appropriation of a physical site, the precise geometric layout of the ground, and the application of specific pigments and ornaments. The text commits the practitioner to a rigorous sequence of purification, the use of specific mantras for opening gates and consecrating vessels, and the adherence to ethical vows. It further outlines the role of the Vajra Master in conferring empowerment and managing the ritual's conclusion, including the dismissal of deities and the performance of a peaceful fire offering. Ultimately, the text bridges the gap between the conceptual architecture of the deity's palace and the physical manifestation of that space for the purpose of achieving siddhi or Mahāmudrā.
Provenance
About this text
A ritual manual for the construction and activation of a maṇḍala, the Śrīmadudāranāmamaṇḍalopāyikā belongs to the Yoga Tantra Treatises. Preserved in the classical Tibetan tradition, the text appears in the Tengyur, volume ཀ, where it extends over fourteen pages under the Tibetan title dpal ldan rgya che ba zhes bya ba'i dkyil 'khor gyi cho ga. The work enacts a prescriptive sequence of meditative visualization and physical ritual action, beginning with the generation of the solitary conqueror and the Vajra Expanse. It guides the practitioner through the accomplishment of the maṇḍala of wisdom and the maṇḍala of activity, integrating the recitation of mantras such as "vajradhātur ahaṃ sahaṃ" with the performance of specific mudrās and the use of the subtle vajra. A scholar or serious reader consults this text today to examine the technical intersection of meditative absorption and ritual praxis, specifically how the practitioner brings the maṇḍala under control through the union of internal visualization and external physical gesture.
Cite thisAnuvāda, “A Maṇḍala Ritual called “The Finest Extensive Offerings”” (Toh 2526), machine draft, 2026.https://naxiai.com/tibetan/works/toh2526
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized intersection between art, geometry, and meditation in Indo-Tibetan ritual practice. It illustrates the necessity of precise physical proportions and material purity as prerequisites for spiritual empowerment. For the modern reader, it provides insight into the technical requirements of maṇḍala construction and the role of the ritual specialist in maintaining the sanctity of the sacred space.
Structure
Passages
Section
Description
1-6
Internal Generation and Site Preparation
Initial visualizations of the Vajra Expanse and the technical process of measuring and drawing the maṇḍala lines on a physical site.
7-8
Construction and Ornamentation
The placement of the Buddha and samayas in the center and the application of specific colors and precious materials.
9-11
Ritual Activation and Consecration
Instructions for opening the gates using mudras, the consecration of the Victorious Vase with mantras, and the display of specific deities.
12-14
Ethics and Initiation
The relationship between the master and disciple, the generation of bodhicitta, and the use of the kīla to remove obstacles.
15-18
Conclusion and Empowerment
The dismissal of deities, the performance of fire offerings, the conferring of empowerment, and the process of ransoming offerings.
Themes
Ritual Precision and Geometry (4-6, 8)
The Role of the Vajra Master (9, 12, 16)
Bodhicitta and Ethical Vows (12-13)
Mantra and Mudra Application (2, 9-10, 14, 16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual called “The Finest Extensive Offerings”·
In the language of India: Śrī-mānudara-nāma-maṇḍala-nopika. In the language of Tibet: dPal ldan rgya che ba zhes bya ba'i dkyil 'khor gyi cho ga (The Ritual of the Maṇḍala Called the Glorious Extensive). Homage to the glorious Vajradharma.
I prostrate to that vehicle which, through the four corners and the great Vajradhara, is condensed by the five secret mantras and brings about the attainment of the Vajrayāna.
Surrounded by the samādhis of the one hundred and ten aspects, adorned by the Tathāgatas and the great Vajra, Ratna, Padma, and the rest, it is the thirteenth supreme bhūmi taught by all the Buddhas. Possessing the characteristic of non-duality, to that I bow my head.
Having prostrated to all the Sugatas, I shall explain the maṇḍala ritual, which is highly praised as the means for accomplishing all siddhis for both the Vajra Master and the disciples.
In this regard, first, the great Vajradhara, assuming the appearance of a Buddha Master, should dwell in a place conducive to meditative concentration, such as a mountain cave, a river, or a pond. Accompanied by a good companion, he should first perform the preliminary service. By means of the ritual of the Samantabhadra fire offering, he should destroy all obstructors and bind all directions, thereby binding the space of the maṇḍala site. Visualizing the Tathāgatas who are infinite throughout the ten directions, he should perform the twenty offerings and take the vows. Having accomplished himself through the ritual of the Vajra-like sādhana, he should visualize a vajra and a lotus at his own heart.
By uniting with the great maṇḍala of the Vajra Expanse, which is equal to space, one should abide in the vajra and generate the solitary conqueror. One should meditate while reciting "vajradhātur ahaṃ sahaṃ" until it is directly perceived. Once the great maṇḍala of the Vajra Expanse has been accomplished, the mudrās are performed with these: Oṃ sarvatathāgatamuṣṭi haṃ; oṃ vajrasattvam uṣṭi a; oṃ vajraratnamuṣṭi trāṃ; oṃ vajradharmamuṣṭi khaṃ; oṃ vajrakarmamuṣṭi haṃ. For those unable to meditate in this way, one should visualize Vairocana and the others through mere words and recite the essence mantra of each of the thirty-seven deities one hundred thousand times; by such means, the great maṇḍala will also be accomplished. Then, by accomplishing the great maṇḍala of the dhāraṇīs, one binds the secret mudrā and becomes the maṇḍala of the dhāraṇīs. Their mudrās are as follows: one should visualize the mudrās of the reflected-image maṇḍala—including the essences, mantras, mudrās, and the knowledge-mantras as they are explained—contained within that maṇḍala. One should then recite each respective vidyā-mantra one hundred thousand or ten thousand times, or meditate for as long as it takes to accomplish the maṇḍala of the dhāraṇīs. In that regard, their mudrās are as follows: Having bound the vajra-fist, align the middle fingers like sprouts; extend the little fingers and the index fingers; this is the supreme samaya of the samaya. Having thus accomplished the maṇḍala of the dhāraṇīs,
One should accomplish the maṇḍala of wisdom. By means of the application of the subtle vajra, having meditated in perfect equipoise, the maṇḍala of the subtle vajra and the meditative absorption are brought under control. Then, one should accomplish the maṇḍala of activity. Having bound the two vajra fists, one should hold the vajra firmly with them. Binding the thumbs and little fingers is the maṇḍala of the supreme vajra activity. Having done so, the maṇḍala should be drawn. In that regard, the king should make it one hundred cubits or fifty cubits. The minister or great minister should make it fifty cubits or twenty-five cubits. The merchant or caravan leader should make it twenty-five cubits or half of that. The practitioner should make it twelve cubits or six cubits. It should not be made smaller than that.
Then, the site should be fully taken possession of. A temple, a town, a monastery, or a city that faces east and north, and not south or west—a site that is auspicious and previously inhabited by the wise should be traversed by the learned. Alternatively, one should begin wherever the mind becomes joyful. There, in the center of the site, one should perform a peaceful fire offering with the syllable HAṂ. Then, the site should be fully taken possession of. Having cleared away stones, clods of earth, rotten wood, and so forth, it should be completely filled with fragrant water. Then, having well-compacted it, it should slope toward the east and north, and be enclosed within a multi-storied building.
On the four sides, outside the archways, the maṇḍala ground is further beautified by being surrounded by wooden lattice gates and adorned with four such wooden lattice gates. This is the ritual for the complete appropriation of the site.
There, one should sit in the center of the site in the sattvaparyaṅka posture. Visualizing the four dhyānas in succession, one dwells in the realm of Akaniṣṭha. Focusing on the immovable samādhi and then arising from that samādhi, one attains complete buddhahood through the stages of individual mental discernment and so forth. Then, atop Mount Sumeru, the king of mountains, one should meditate on the five Tathāgatas, such as Vairocana, within the peaked palace of the Vajra Summit. This is the samādhi of the initial application.
Next, having meditated on oneself as Vairocana and generated Vajrasattva and the others, one performs the vajra-gathering. Then, one meditates on praising Vajrasattva, who resides in one’s own heart, with the one hundred and eight names. This is the samādhi of the maṇḍala king.
Then, descending from the summit of Mount Sumeru, one should meditate on the samādhi of the supreme activity in the center of the maṇḍala ground. Having sat in the generation stage, one meditates on Vajrasattva in the positions of Vairocana and the others. Having once consecrated them with their respective mantras and mudrās, one meditates on them in the sky above that maṇḍala using those very mudrās.
"Having looked all around,
And having uttered the name 'Vajrasattva'..."
One should completely encircle [the site] in a majestic, expansive manner. Then, having spun a new thread from the fibers of the sixteen great bodhisattvas, consecrated with their mantras, the expert in drawing lines should, with beauty and according to the proper proportions, lay out the lines of the maṇḍala to the best of their ability.
Then, the mudrā and mantra for the lines are as follows: Holding the line with the vajra-mudrā, first lay out the lines of the maṇḍala. Thereafter, the manner of holding the line is as follows: one should lay out the lines accordingly. The mantra is: OṂ VAJRA-SAMAYA-SŪTRA-MATI-KRAMA HŪṂ.
Then, facing east, extend the line; the disciple, facing west, should draw the line. The master, facing south, should extend the line, and the disciple, facing north, should draw it. Furthermore, it is said in the scriptures: "Having made all directions equal, the expert should lay out the lines of the maṇḍala. The eight [sections] of the maṇḍala are the lines of the four directions: east, west, north, and south." Likewise, the inner maṇḍala should be divided into eight parts.
Then, by this ritual, having properly made it square on all four corners and having completely encircled it in the four directions, the knower of mantras should take their place. Having avoided the central position, the mantrin, knowing the directions of the mantras, should stretch the cord as before, standing in the direction of Agni. Then, the knower of the ritual should properly proceed to the direction of Īśāna. Facing west there, one should stretch the line toward the north. Then, that is the supreme Īśāna.
Alternatively, standing in the direction of the wind and facing the southern direction, one should draw [the lines] toward the western direction. Having completely abandoned that location and gone toward the direction of the Nairṛta [southwest], one should then draw [the lines] as far as the sphere of activity of the western direction. Thus, protection is performed by means of the supreme wheel and so forth.
One should make it square with four doors, beautified by four archways (toraṇas), and endowed with four lines, adorned with silk and flower garlands. On all four sides of the square and within the door-surrounds (toraṇas), the outer rim of the maṇḍala should be marked with lines inlaid with vajras and jewels. Inside the outer rim of the maṇḍala, a wheel should be drawn together with all the bodhisattvas. The interior of that wheel should be completely encircled by vajra lines.
As for the doors: it has four corners and four doors; the doors are one-eighth of the wheel. This is praised by all the tathāgatas as the dependent origination. The maṇḍala is completely draped with a courtyard beautified by various colored bells hung with silk, banners, flowers, garlands, nets, half-nets, and moons, and inlaid with great precious jewels. Having entered into the interior of that sequence, one should completely encircle it with lines resembling a wheel. Beautified by eight pillars, within the vajra pillars, it is adorned with five moon maṇḍalas.
In the center of the central maṇḍala, the form of the Buddha should be placed. In the centers of all the maṇḍalas in every direction of all the Buddhas, the four supreme samayas should be properly arranged in successive order. Having entered those four maṇḍalas with vajra steps, one should place Akṣobhya and his retinue in the Akṣobhya maṇḍala; Ratnasambhava and his retinue, including Vajragarbha and others, in the Ratnasambhava maṇḍala; Amitāyus and his retinue, including Vajralocanā and others, in the Amitāyus maṇḍala; and Amoghasiddhi and his retinue, including Vajraviśva and others, in the Amoghasiddhi maṇḍala. Within the interior of the wheel, the vajra goddesses should also be placed. In the outer corners of the maṇḍala, the offerings to the Buddhas should also be placed. Inside all the gates, the four gatekeepers should be placed. In the outer directions of the maṇḍala, the great bodhisattvas should also be placed. When entering or exiting, if one strikes the lines or the vajra cords with the mind, the samaya will not be impaired. OṂ VAJRA VEGĀKRAMA HŪṂ. Regarding that, the king should draw the maṇḍala with the powder of the five precious gems. The great ministers and the counselors should use powder mixed with precious gems or rice flour. The caravan leaders and others should use ground rice flour. For the practitioner, rice flour itself is recommended. It should be dyed with saffron and other fragrant powders or with the five colors.
Then, first one should apply the blue [pigment]. After that, one should apply gold, ruby, emerald, and pearl. Furthermore:
"First, the blue should be applied;
Then, the yellow should be applied;
Below that, the red;
Below that, the green should be applied;
The white is at the very center of all.
Such is the ritual for the pigments explained.
Alternatively, with turmeric, lac,
And the finest indigo—
The pigments should be dyed with these four.
The fifth is the nature of white;
Through these five, all will be accomplished in equality."
Regarding that, the mudrā and mantra for reciting over the pigments are as follows:
"From the two vajra fists,
The two index fingers are well-joined.
Having formed this, all the pigments
Should be summoned with a blazing gaze.
OṂ VAJRA CITRA SAMAYA HŪṂ."
One should also place the sixteen Great Beings upon the pigments. The ritual for entering during the fire offering of Samantabhadra, beginning from the mudrā of the Supreme Samaya and explained within the Sattvavajrāṅkuśa, is not mentioned here.
"Then all the Buddhas,
Vajrasattva and the rest,
Filling all the maṇḍalas,
Will assemble within the maṇḍalas.
Then, meditating on the
Great Mudrā of Vajrasattva,
One should briefly recite
The sublime One Hundred and Eight Names.
Then, from the Joyful Assembly,
The Tathāgatas will become stable.
The perfect accomplishment of Vajrasattva
Will remain as the very attainment itself."
Then, one should open the doors with this mudrā and mantra:
From the two vajra fists, the two index fingers are joined in the samaya gesture and placed face up; distinguishing them with great wrath is the supreme method for opening the gates. Then, the Vajra Master, remaining in the center in meditative equipoise, should mentally perform the opening; this is the fourth, the vajra gate. The mantra for opening the gates is: OṂ VAJRA UDGHAṬAYA SAMAYA PRAVEŚAYA HŪṂ. Then, in all the gates, having performed the hook and so forth, one should establish the samayas with the supreme mudrā of great activity. Through the ritual of accomplishment that is like a vajra, having properly accomplished the great mudrās of Vairocana and the others, one should establish the action mudrās. With the supreme samaya mudrās and the Sattvavajra and so forth, one accomplishes the great beings in that manner: JAḤ HŪṂ BAṂ HOḤ. Having spoken thus, one summons and causes all the great beings, the Buddhas and so forth, to enter; having bound them, they come under one's power. Then, one should perform the offerings. If the king is wealthy, he should prepare one hundred, twenty-five, sixteen, eight, five, or at least one flask made of the seven precious substances; the remainder should be made of copper or clay. Ministers and others should prepare them in accordance with their resources. Regarding the characteristics of the flask: it should have a hanging lip, a long neck, a large belly, its neck wrapped with cloth, and its mouth filled with fruit.
Having filled [the vessels] completely with jewels, medicine, grain, and scented water, one should perform the mantra recitation. In this regard, the mantra is as follows: OṂ VAJRODAKA HŪṂ. For the Victorious Vase (vijayakalaśa), one should perform a thousand recitations with a branch of flowers consecrated by the vajra and place it in the position of the Lord. For the other vases, one should perform a hundred recitations and place them in the eight locations, such as the doors and the intermediate directions. As for the parasols, victory banners, and streamers, one should make about one hundred thousand, but not fewer than a thousand. Regarding the outer offerings such as incense and so forth, one should first personally consecrate them. For the lamp wicks, incense burners, bedding, and so forth, one should offer more than one hundred thousand, but not fewer than a thousand. Ministers and others should offer in accordance with their wealth. One should also offer well-examined herds of horses, elephants, and cattle. One should also provide as many archways as possible, complete with bells and the like.
Then:
"Having pleased the Great Beings with secret offerings,
I pray: 'For the sake of accomplishing all the welfare of sentient beings,
please perform all [the rites]!'"
Having made this prayer, one should go outside and offer an outer torma with the mantra from the Vajraśekhara Tantra. Having performed the ritual rinsing (upaspṛśana), one enters within and performs a peaceful fire offering (śāntihoma) to pacify any excesses or omissions in the ritual. Then, together with the disciples, the maṇḍala should be revealed through the mudrās and the responses to the mudrās. The mudrā is as follows:
When Vajrasattva is being displayed, the disciple should also display the vajra-fist. If the King is being displayed, the Vajrayakṣa should be displayed. When Vajrarāga is being displayed, the Vajrarakṣa should be displayed. When the Vajrayakṣa is being displayed, the Vajrakarma should be displayed. Having released the mudrā at its own place, one should please it with palms joined evenly. When Vajrabhāṣa is being displayed, the Vajraratna should be displayed. When the Vajracakra is being displayed, the Vajratejas should be displayed. When the Vajratīkṣṇa is being displayed, the Vajradhvaja should be displayed. When the Vajradharma is being displayed, the Vajrahāsa should be displayed; having released the mudrā and firmly bound the palms in their natural position, by doing so, the Vajradhara and the others in the maṇḍala will grant their blessings. This is the activity of the Vajrācārya in all maṇḍalas. The activity of the maṇḍala should be performed starting from the full moon until the next full moon, or starting from the first day of the lunar month until the full moon, or starting from the twelfth day until the full moon; however, a single-mudrā maṇḍala should be performed in a single day and night. Then, having fully accepted a qualified master, one should perform the preparatory rites and enter. Blessed by Vajrapāṇi, and likewise accomplished through faith, with the bodhicitta and for the benefit of beings...
"Because one becomes a bodhisattva, / One follows the pure dharma; / Through supreme devotion to the Great Vehicle, / Everything will be accomplished in every way." Thus, a vajra master endowed with the proper characteristics should take the disciple under his care and make him a suitable vessel. Then the master should say, "Son of noble family, speak!" The disciple should then say:
"Since bodhicitta is unsurpassed, / Grant me the vajra master. / Regarding the vows of the Buddha-yoga, / The training in ethical discipline, / The gathering of virtuous dharmas, / And the three types of ethical discipline for the benefit of sentient beings— / These are the great observances of all the Buddhas. / Grant me also the Three Jewels: / The Buddha, the Dharma, and the Saṅgha. / I also seek the vajra, bell, and mudrā, / As well as the masters themselves. / May I become a master of the great, supreme Vajra family; / Grant me also the vows of the great, supreme Ratna family. / Grant me the vows of the pure, supreme Padma family as well. / Likewise, for the sake of all sentient beings, / O Protector, grant me the vows of the great Karma family."
Having thus taken him under his care, he should perform the ritual of abiding. Visualizing [the deities] at the heart and the crown of the head in the same manner, if he holds the vajra with his right fist and places it at the heart, the ritual of abiding is accomplished. Then, the vows should be bestowed: "All Buddhas and Bodhisattvas, please attend to me!"
I, who am called [name], from this time forth until I reach the heart of enlightenment, shall generate the supreme, holy, and unsurpassed bodhicitta, just as the Protectors of the three times have firmly resolved upon enlightenment. I shall likewise steadfastly uphold the three types of ethical discipline of the Buddha-yoga vows: the discipline of moral restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. From this day forward, I shall uphold the Three Jewels—the unsurpassed Buddha, Dharma, and Saṅgha—and shall never forsake them. In the great and supreme Vajra family, I shall truly uphold the vajra, the bell, and the mudrā, and I shall also uphold the master. In the great and supreme Ratna family, I shall practice the delightful samaya by bestowing the four types of gifts six times every day. In the pure and supreme Padma family, which arises from great enlightenment, I shall uphold the sublime Dharma of the outer, inner, and secret three vehicles. In the pure and supreme Karma family, I shall truly uphold all the vows in their entirety and perform acts of offering to the best of my ability. I shall generate the supreme, holy, and unsurpassed bodhicitta. For the sake of all sentient beings, I shall uphold every vow without exception. I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa.
One who is thus able to uphold the vows should be admitted into the maṇḍala. If obstacles should arise during the drawing of the maṇḍala, at that time one should strike all obstacles with a kīla (ritual dagger) over which the mantra of Vajrayakṣa has been recited one hundred thousand times; one should strike the center of the maṇḍala ground with the kīla. One should draw the line for the iron fence behind the outer maṇḍala. Behind that, on the exterior of the light maṇḍala, one should summon and bind obstacles such as Śakra, the lord of the gods, and others with the vajra hook and so forth, and strike them with the kīla. In the southeast is the obstacle of fire. In the south is the obstacle of pretas. In the southwest are the obstacles of rākṣasas and so forth. In the west are the obstacles of nāgas and so forth. In the northwest is the obstacle of wind. In the north are the obstacles of yakṣas and so forth. In the northeast is the obstacle of bhūtas. One should strike with the kīla using this secret mantra: OṂ VAJRA KĪLI SARVA VIGHNĀN BANDHA HŪṂ PHAṬ. One should protect with the Vajranetra and Vajrānalābha kīlas. One should bind the sky above with Vajrayakṣa. One should construct a vajra net above Vajrabhairava, Vajranetra, and the vajra-binding gesture. Furthermore, it is said: "Do not fear those who harm sentient beings, for they are without sin. The virtuous [protection] arises from the vidyā-mantra; obstacles arise from one's own mind." Thus it is taught.
Once all the activities of the maṇḍala are complete, request the deities to depart as they arrived. Having extracted the ritual daggers (kīla), wash them with milk and perform a peaceful fire offering (śānti-homa) while focusing on all sentient beings. At the eastern gate, on a vajra-shaped ledge outside the perimeter, face north and perform a fire offering of sesame seeds to burn away misdeeds. Likewise, at the southern gate, on a jewel-shaped ledge, face east and perform a fire offering of rice for those desiring enrichment (puṣṭi). Likewise, at the western gate, on a crescent-moon-shaped ledge, face north and perform a fire offering of dūrvā grass tips smeared with ghee for those desiring the increase of longevity. Likewise, at the northern gate, on an armor-shaped ledge, face south and perform a fire offering of kuśa grass tips anointed with sesame oil for the sake of protection. Alternatively, at the eastern gate, on a ledge that is circular in shape, perform a fire offering of sesame and other substances. Outside the hearth, spread kuśa grass and perform the fire offering while facing north from the east, east from the north, east from the south, and south from the west. Furthermore: "Who is able to examine those maṇḍalas? Through the application of one's own deity, the examination of the maṇḍala will be accomplished." Thus spoke the Blessed One, the Great Vajradhara. The master, having initiated the disciple, should then instruct them in the duties of a maṇḍala master.
That itself is the secret place for the empowerment of a Vajra Master; "the secret is this very thing," so the Blessed One, the Great Vajradhara, has said. Then, having led the assembly of Vajra disciples into [the maṇḍala], one should confer empowerment by reciting the Vajra-water mantra one hundred thousand times, whereby they will attain the state of a Vajra Master. This is the mantra for the empowerment of a Vajra Master: OṂ VAJRODAKA HŪṂ. If one confers empowerment with this, all maṇḍalas are drawn and one is empowered by empowering oneself; it is not done by any other means. Other masters of the Tathāgata family and so forth should be led into the Vajra Master maṇḍala and empowered. The extensive rituals for the activities of a Vajra Master and the entry of disciples in the Vajradhātu maṇḍala occur in that very [text], so they are not explained here. Nevertheless, a few distinctions shall be explained: the Vajra Master should receive a fee from the disciple, and the disciple, with devotion, should offer the fee preceded by an offering of water. With an exceptional devotion to Vajrasattva, one should offer the most excellent of fees. "That which one delights in giving away is explained as the supreme [fee]." In that regard, if one desires the supreme [attainment] but offers an inferior fee, by insulting the Master of all, one will always experience suffering. With an exceptional devotion to all the Tathāgatas, such as Vairocana and the rest, [one should offer] a well-adorned maiden or likewise a beloved wife.
Regarding the ransoming by means of a price after the offering: as the supreme fee for the awakening of the Buddha, one should offer to Vajrapāṇi all the finest precious ornaments and then ransom him back with a price. For Lokeśvara, it is a pair of extremely white cotton cloths or an excellent string of pearls. For Ākāśagarbha, it is a white horse or elephant, or a chariot adorned with precious jewels and the like. For Vajraviśva, one should take all the fees and confer the empowerment through this ritual. In that regard, the king’s crown is made of precious gems; the remaining ones are either cast or fabricated. For Vajrasattva, it is the precious body of all the Buddhas, along with the silk pendants and the empowerment crown. For Vajrapāṇi, it is a jewel crown empowered by the vajra. For Lokeśvara, it is a jewel crown of Amitābha. For Ākāśagarbha, it is a crown adorned with the sprouts of vajra-jewels. For all the Tathāgatas, it is a jewel crown for the empowerment as the King of the Three Realms by means of the precious vajra. Having previously recited the secret mantra of the crown one hundred thousand times, at the time of the empowerment, one should recite the crown’s own secret mantra one hundred times. Then, having bound the silk pendants around the head and placed one’s own vajra in the hand, one should confer the empowerment exactly as it is; this is the extensive ritual for the empowerment of all maṇḍalas.
Then, one should recite: "And the wisdom of the siddhi from which your purpose arises," and so forth. Thereafter, one should grant whatever the [disciple] desires. Alternatively, if they wish to accomplish the Mahāmudrā, one should show them the method of accomplishment for themselves by way of the vajra-like method of practice. Then, having released the mudrā in one's own place and performed the empowerment, the binding of the ritual, the act of pleasing, and so forth, one should bind the samaya-mudrā and release it upward. For the sake of sentient beings who hold wrong views, who perform sinful actions, who have little diligence, who lack application, and who do not know how to draw [the mandala], one should draw a four-mudrā maṇḍala of Vajrasattva according to the method of the Samantabhadra fire-offering ritual, measuring half of ten cubits. For those who lack all the necessary materials and those who desire the samaya, one should draw a single-mudrā maṇḍala. Likewise, for all maṇḍalas such as Trailokyavijaya and others, one should draw them following the ritual of all maṇḍalas and according to the ritual of one's own tantra.
Through the merit I have accumulated from this summary of the maṇḍala ritual, may all sentient beings without exception accomplish the supreme state of Vajrasattva. The maṇḍala ritual known as the "Glorious Extensive" is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.