A Maṇḍala Ritual of the Glorious “Purification of All Bad Transmigrations” called “The Garland of Compassion”
Machine translation from the Tibetan by MITRA-QWEN · no human review
90 passages · 101,796 Tibetan characters · 21,027 English words · 2026 machine draftRead ↓
This ritual text provides a comprehensive manual for the practice of the Maṇḍala of the Purification of All Bad Transmigrations, also known as the Garland of Compassion. The work functions as a liturgical guide that integrates visualization, mudrā, and mantra to transform the practitioner's perception and state of being. It begins with the establishment of a sacred space through the visualization of a complex maṇḍala featuring a central deity and a retinue of Buddhas, Bodhisattvas, and protectors. The text commits the reader to a rigorous path of tantric discipline, requiring the generation of bodhicitta, the attainment of meditative equipoise, and the performance of specific offerings. A significant portion of the work is dedicated to the transmission of power through various empowerments (abhiṣeka), including water and garland empowerments, which are designed to authorize the disciple and facilitate the descent of deity wisdom into the practitioner's heart, ultimately aiming for the liberation of all sentient beings from the lower realms.
90 passages · 101,796 Tibetan characters · 21,027 English words
Rights
Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
Provenance
About this text
A ritual manual for the purification of all lower realms, the Śrīsarvadurgatipariśodhanamaṇḍalopāyikākṛpāvalināma belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Ānandagarbha. It was translated into the classical Tibetan language by Kiraṇākaravarman and the lo tsa ba dge slong khyung grags, and is preserved in volume ཇུ of the Tengyur. The text enacts a complex liturgical process that integrates the visualization of moon maṇḍalas and vajras upon the body with the recitation of specific mantras and the performance of mudrās. These practices are designed to bind and burn obstructors through the power of wrathful deities and the use of the vajra-binding mudrā. A scholar or serious reader consults this sixty-five page treatise today to examine the precise intersection of visualization and ritual action within the Yoga Tantra tradition, specifically regarding the technical application of mantras and mudrās to achieve spiritual purification.
The work is significant for its detailed preservation of the intersection between somatic gesture (mudrā) and mental visualization in Indo-Tibetan ritual technology. It illustrates the specific tantric mechanism of 'descent' (āveśa), where the deity's wisdom is transferred to the practitioner to enable the purification of transmigrations.
Structure
Passages
Section
Description
1-11
Preliminary Visualizations and Offerings
Initial setup involving the visualization of vajras, moon maṇḍalas, and the generation of the supreme mind (bodhicitta) and offerings of flowers and divine mounts.
12-38
Meditative Integration and Maṇḍala Construction
Instructions on entering meditative equipoise, the use of binding mudrās, and the visualization of the deity assembly and their respective thrones.
45-53
Recitation and Devotional Practice
Guidelines on the number of mantra recitations for different deities and the formulation of merit-dedication vows.
60-79
Deity Configuration and Protective Rites
Mapping the cardinal directions of the maṇḍala, rituals for hungry ghosts and hell beings, and the use of protective mantras for directional guardians.
80-87
Empowerment and Initiation
The process of conferring various empowerments (water, master, garland, and secret) upon a disciple to authorize their practice.
Themes
Somatic Ritualism (2-4, 16, 75)
Purification of Lower Realms (1, 8, 68)
Tantric Empowerment (Abhiṣeka) (80-87)
Non-dual Visualization (11, 12, 84)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Glorious “Purification of All Bad Transmigrations” called “The Garland of Compassion”·
In the language of India: Śrī-sarvadurgatipariśodhanamaṇḍalopāyikā-kṛpāvalī-nāma. In the language of Tibet: Dpal ngan song thams cad yongs su sbyong ba'i dkyil 'khor gyi cho ga thugs rje phreng ba zhes bya ba (The Glorious Ritual of the Maṇḍala for Purifying All Lower Realms, Entitled the Garland of Compassion). Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Complete Buddha, the King who Purifies All Lower Realms.
The body of all Buddhas, the source of glory,
Having utterly conquered all afflictions,
Beholds beings with eyes of compassion;
To you, I prostrate with total devotion.
I shall explain the ritual of the maṇḍala,
The supreme garland of compassion, which severs
The suffering of the succession of births.
In this regard, the yogi who is a suitable vessel for the Great King of Tantras, the Blessed One’s Purification of All Lower Realms, should collect all the samayas and thus collect the maṇḍala ritual. First, the yogi, whose mind is supreme in faith and who desires to accomplish the glorious Purification of All Lower Realms, should sit on a comfortable seat. Having generated the mind of enlightenment for the sake of all sentient beings, and having performed the ritual cleansing with scents and so forth, they should cultivate the conviction that all phenomena are selfless.
Then, in the region of the throat, one should visualize a red eight-petaled lotus arising from the syllable Paṃ. Upon the lotus petal of the tongue, visualize a moon maṇḍala arising from the syllable A. Above that, visualize a white five-pronged vajra arising from the syllable Hūṃ, and recite: Oṃ vajra jihvā.
Furthermore, within the two [hands], from the syllable A arise moon maṇḍalas, and upon them, from the syllable HŪṂ, each becomes a white five-pronged vajra. Recite: OṂ VAJRA HASTA. Following that, visualize moon maṇḍalas from the syllable A on the soles of both feet, and upon them, visualize crossed vajras (viśvavajra) from the syllable HŪṂ. Then, with the mantra OṂ SARVA YOGA VAJRĀYA HŪṂ, visualize all the limbs becoming vajras.
Then, in order to subdue obstructing spirits (vighna), one should bind all the mudrās. Therein, emanate oneself as the wrathful Vajrasūrya emanated from HŪṂ. Having clearly visualized the Vajra Fire Sun, with a wrathful mind, one should bind the Tirīṇṭiri mudrā of the wrathful deity. In that regard, the Tirīṇṭiri mudrā consists of raising the two vajra thumbs. Recite: GṚHṆA VAJRA SAMAYA HŪṂ, and bind the subterranean realm.
Then, sitting in the vajra half-lotus posture, bind that very same initial mudrā. Having performed the empowerment of the vajra garland, one should be adorned with a silk sash. Recite: OṂ VAJRA JVALĀNALARKA HŪṂ ABHIṢIÑCĀMĀṂ.
Then, having formed the two vajra fists, interlace the two index fingers. By interlacing them at the heart, the forehead, the nape of the neck, and again at the heart and so forth, one dons the various armor. Holding the left hand at the hip, brandish the vajra with the right hand to destroy all obstructing spirits without exception. Recite: OṂ VAJRA JVALĀNALARKA HŪṂ SARVA VIGHNĀN PHAṬ.
Then, having bound the vajra-binding mudrā of that very wrathful deity with the fingers blazing inward and the thumbs likewise extended, one should burn the entire host of obstructors without exception by reciting: oṃ vajra jvalānalārka hana daha paca matha bhañja raṇa hūṃ phaṭ. Following that, having bound the vajra-binding mudrā and extended the two thumbs, one should bind all obstructors by reciting: oṃ vajra netre sarvavighnān bandha. Then, having bound the vajra-binding mudrā and joined the tips of the thumbs and little fingers respectively, one should bind the subterranean realm by reciting: oṃ vajra dṛḍho me bhava rakṣaṃ sarva svāhā. From the vajra-fist mudrā, make the right hand into a threatening gesture and the left into the manner of a hook; with a wrathful mind, emanate that very wrathful deity into the direction of space and bind the upper direction by reciting: oṃ hulu hulu hūṃ phaṭ. Link the little fingers in a chain and join the two index fingers of the two vajra-fists like vajra tips; placing it upon the crown of the head, bind the eastern direction by reciting: oṃ druṃ bandha. From the vajra-fist mudrā, cross the two wrists and look toward the south; bind the southern direction by reciting: oṃ vajra praśahi phaṭ. From the vajra-binding mudrā, join the tips of the two middle fingers, cross the two ring fingers at the middle joints, and extend the two little fingers; bind the western direction by reciting: oṃ paṭaṅgi paṭaṅgi niraṭ.
Form the vajra-binding mudrā and make the two index fingers like fangs. Placing the two thumbs in the manner of a mouth, recite oṃ vajrayakṣa hūṃ to bind the northern direction. Then, from the nature of the various vajras, join the backs of the two hands and interlace the thumbs and little fingers. Point the remaining fingers downward in the manner of fierce three-pronged vajras, thereby transforming the ground into the nature of vajra; recite oṃ vajra ṭha ṭha ṭha ṭha. Then, form the mudrā of Vajra Hūṃkāra by linking the two little fingers like a chain and extending the two threatening fingers; by moving them in the four directions, form the first fence. From that same position, use the four threatening fingers to form the second fence, reciting oṃ vajraprakara hūṃ vajra hūṃkāra hūṃ to create the vajra fence. Cover the fully extended vajra-binding mudrā from above and move it, reciting oṃ pañjarana hūṃ, to form the vajra canopy. Following that, bless the torma offering with either the flower mudrā or the Vajrayakṣa mudrā. From the vajra fists, link the index fingers and little fingers like a chain; recite the mantra oṃ sarvavid vajracakra hūṃ seven times while circling in all directions to emanate the great root maṇḍala of the Glorious Sarvadurgatipariśodhana. Placing that mudrā at the heart or the mouth, recite that same mantra one hundred and eight times, and all the maṇḍalas will be accomplished.
One should visualize the maṇḍala as if it were directly present. Upon a lotus with eight petals, which fills the entire expanse of space with various fragrances and colors, one should emanate all the bodhisattvas of the ten directions, the noble arhats, pratyekabuddhas, wrathful deities, and so forth. Then, one should offer this prayer:
"Kye ma! Buddha of Buddhas! Kye ma! How excellent is the Buddha's deed!
Because of this, please grant your blessings to purify the continuums of all those in the lower realms."
Then, preceded by the accumulation of merit, one should offer the argha for washing the feet, perform the ritual rinsing and sprinkling, and remain firmly seated upon the throne. With palms joined and placed above the forehead, one should say:
OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-PRANĀMENA VAJRA-CAKRA-VANDANAṂ KAROMI.
From that same position, raising the right thumb like a vajra and holding it at the heart, one should say:
OṂ SARVA-TATHĀGATA-VAJRA-VANDANAṂ KAROMI.
By saying this, one prostrates from the eastern direction.
From that same position, forming the index finger like a jewel and holding it at the heart, one should say:
OṂ SARVA-TATHĀGATA-RAATNA-VANDANAṂ KAROMI.
By saying this, one prostrates from the southern direction.
Forming the index finger like a lotus and holding it at the throat, one should say:
OṂ SARVA-TATHĀGATA-PADMA-VANDANAṂ KAROMI.
By saying this, one prostrates from the western direction.
Forming the index finger like a sword and holding it at the navel, one should say:
OṂ SARVA-TATHĀGATA-KARMA-VANDANAṂ KAROMI.
By saying this, one prostrates from the northern direction.
Then, in order to perform all the offerings extensively:
Form the flower mudrā and offer it, saying: "Whatever varieties of flowers exist in this world system, or in all the world systems of the ten directions—whether they grow on land, grow in water, or are produced by the mind—I offer them all without exception to all the tathāgatas, to all the buddhas and bodhisattvas of the ten directions together with the five families, and to all the specific deities of the mudrās, secret mantras, vidyā goddesses, and maṇḍalas, in order to perform the act of offering. OṂ SARVA TATHĀGATA PUṢPA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ." Thus, one should offer the twenty offerings in accordance with other texts.
Furthermore, join the palms with the hollows facing upward and say: "Whatever varieties of food exist among gods and humans in this world system, or in all the world systems of the ten directions—whether they are things to be chewed, things to be bitten, things to be licked, things to be tasted, things to be drunk, things to be sucked, or those that have become nectar—I offer them all without exception to all the tathāgatas, to all the buddhas of the ten directions, to all the bodhisattvas of the five families together with their retinues, and to all the specific deities of the mudrās, secret mantras, vidyā goddesses, and maṇḍalas, in order to perform the act of offering. OṂ SARVA TATHĀGATA RASA ĀHARAṆA PŪJĀ MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ."
Likewise, one should intensely visualize the entire expanse of space filled with the various excellent mounts of gods and humans, such as horses and elephants, as well as men, women, wheels, jewels, and soldiers. Recite: Oṃ sarva-tathāgata-sapta-ratna-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
One should intensely visualize the entire expanse of space filled with parasols, victory banners, and flags arising from one’s own mind as wish-fulfilling jewels. Recite: Oṃ sarva-tathāgata-chatra-dhvaja-patāka-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
One should fill the entire expanse of space with swords, mirrors, flowers, garlands, and so forth. Recite: Oṃ sarva-tathāgata-khaḍga-ādarśa-puṣpa-māle-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
One should fill the entire expanse of space with drums, hand-drums, lutes, flutes, karkoṭa horns, dance, and so forth. Recite: Oṃ sarva-tathāgata-gīti-vādya-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
Having thus made these offerings perfectly, one should thoroughly confess all misdeeds. Kneeling with the kneecaps on the ground and joining the palms in the vajra gesture, one should interlace the two index fingers, extend the two thumbs, and hold the remaining three fingers together at the heart. Then, to all the Buddhas and Bodhisattvas of the ten directions, and to all those abiding in the families of the Tathāgatas, Vajras, Jewels, Lotuses, and Activities, as well as the mudrās and secret mantras...
"Vidyā-mantras, dhāraṇī-mantras, and all the deities of the maṇḍala of the Blessed One who Completely Purifies All Lower Realms, please attend to me! I, the Vajra Master named [insert name], in the presence of all the Buddhas of the ten directions, all the Bodhisattvas, and all those abiding in the Tathāgata, Vajra, Ratna, Padma, and Karma families; and in the presence of all mudrās, secret mantras, vidyā-mantras, and dhāraṇī-mantras, and the entire assembly of deities of the maṇḍala of the Blessed One who Completely Purifies All Lower Realms, I shall individually confess all my misdeeds." Having said this, one should recite the hundred-syllable mantra seven times.
One should then extensively rejoice in the merit of all the Buddhas of the ten directions—those of the past, the future, and those currently residing—as well as the Bodhisattvas, the noble Śrāvakas, the Pratyekabuddhas, and the entire multitude of sentient beings. To those Blessed Buddhas of the ten directions who have not yet turned the wheel of Dharma, I pray that they turn the wheel of Dharma. To all those Blessed Buddhas of the ten directions who intend to pass into parinirvāṇa, I request that they do not pass into parinirvāṇa. May all sentient beings of the three realms be established on the path of the irreversible Bodhisattva Mahāsattvas.
Then, one should perform the taking of refuge in the Three Jewels and so forth. Holding a flower in the hand, one should say: "Unsurpassed Blessed One, supreme among bipeds..."
To the Buddha, who is like a vajra,
To the Bhagavān Vairocana,
I go for refuge with devotion.
To the Dharma, which is utterly pure and supreme,
Like a lotus, and to the definitive speech of mantra and mudrā,
I go for refuge with devotion.
To the Saṅgha, the supreme assembly of the pure and liberated,
Like a precious jewel, and to the maṇḍala of gods and goddesses,
I go for refuge with devotion.
Just as the Protectors of the three times
Generated the mind of perfect awakening,
So shall I generate the supreme, unsurpassed
Mind of awakening (bodhicitta).
Regarding the vows of the Buddha-yoga,
The training in ethical discipline,
The gathering of virtuous qualities,
And the ethical discipline of acting for the benefit of sentient beings—
These three, I shall firmly uphold.
The Buddha, the Dharma, and the Saṅgha—
The unsurpassed Three Jewels—
From this day forth, I shall uphold them.
In the great, supreme Vajra family,
I shall truly uphold the vajra,
The bell, and the mudrā,
And I shall also uphold the master.
In the great, supreme Ratna family,
Regarding the delightful samaya,
Six times every day,
I shall constantly give the four kinds of gifts.
In the great, supreme Padma family,
Which arises from great awakening,
I shall uphold the sublime Dharma
Without exception—the three vehicles, outer and secret.
In the great, supreme Karma family,
Possessing all the vows,
I shall truly uphold them,
And perform the activities of offering to the best of my ability.
The unsurpassed mind of awakening...
Having generated the sublime [mind], for the sake of the welfare of all sentient beings, I shall uphold all the vows without exception. I shall liberate those not liberated; I shall release those not released; I shall provide relief to sentient beings who have not found relief, and establish them in nirvāṇa.
Having thus taken the vows, one should offer oneself: "To all the Buddhas of the ten directions, the Bodhisattvas, and all those abiding in the Vajra, Ratna, Padma, and Karma families, as well as all the mudrās, secret mantras, vidyā-mantras, and deities of the maṇḍala, I offer myself. I pray that you accept me individually at all times and in every way." Having said this, one should emanate an ocean of infinite bodies throughout all the Buddha-fields and offer them at the feet of each.
Then, one should say: "O Protectors endowed with great compassion, please grant me the siddhi of the great samaya." Furthermore, one should dedicate that virtue in common with all sentient beings: "By these roots of virtue, may I and all sentient beings, in this very life, attain the supreme state of Buddhahood, which is endowed with all the excellences of the mundane and supramundane, and the highest happiness and mental well-being." Having thus dedicated the roots of virtue, one should focus the mind with great compassion upon the suffering of all sentient beings and cultivate the unsurpassed mind that desires to deliver them from it.
One should generate the supreme mind that is completely liberated by the noble dharmas and the ultimate mind that is without objective apprehension toward any entity. Then, one should meditate on all dharmas as being naturally pure, mere luminosity, the supreme of all entities. Following that, the king of mantras should be recited: Oṃ namo bhagavati cittasarvadurgatipariśodhani rājāya tathāgatāyārhate samyaksaṃbuddhāya | tadyathā | oṃ śodhaya śodhaya śuddhe viśuddhe sarvakarmāvaraṇaviśuddhe svāhā. By reciting this, place both hands in front of you and visualize ten moon maṇḍalas arising from the syllable A, upon which are vajras with tips. Above those, visualize the seed syllables of Vairocana and the others on the right hand, and the seed syllables of Vajradhātvīśvarī and the others on the left hand. Specifically, visualize Oṃ on the two thumbs, Hūṃ on the two index fingers, Trāṃ on the two middle fingers, Dhiḥ on the two ring fingers, and Āḥ on the two little fingers. From the complete transformation of these, there appear the symbols such as the vajra. From the transformation of those, visualize the five Blessed Ones and the five goddesses. Joining the palms, recite Oṃ anyonyānurāga samaya hūṃ and cause method and insight to be mutually impassioned. Then, joining the vajra palms, recite Oṃ anyonya sphara sphara anupraviṣṭa sarvadharma samaya hūṃ.
Having spoken thus, one should enter into meditative equipoise through the power of method, insight, and great compassion. From the Vajra-Binding: "Oṃ atyanta-anupraviṣṭa sarvadharmāḥ hūṃ." By reciting this, all phenomena are merged into one, and the assembly of male and female deities of the wisdom mind is generated within the great bliss of the non-duality of method and insight. Regarding that, "Vajra-añjali" is the mantra of the vajra-palms. "Oṃ vajra-bandha" is for the vajra-binding. Then, by reciting "Vajra-bandha traṭ," one should tear away misdeeds at the heart three times. With "Oṃ āveśa," one should bind the samaya-mudrā of the vajra-descending and, with "A," cause wisdom to descend upon oneself. One should stabilize that very descent with this: "Oṃ tiṣṭha vajra dṛḍho me bhava śāśvato me bhava hṛdayaṃ me adhiṣṭha sarvasiddhim me prayaccha hūṃ ha ha ha ha hoḥ vajra muṣṭi." Having spoken this and bound the samaya-mudrā, one should recite "Oṃ vajra muṣṭi vaṃ." Following that, form the vajra-mudrā internally, align the two index fingers, and thrust the hands upward, reciting: "Oṃ pāpam ākarṣaṇi viśodhana viśodhana vajrasamaya hūṃ phaṭ." Reciting "Oṃ vajrapāṇi sphoṭaya sarva apāya bandhani pramokṣaṇa sarva apāya gatebhyaḥ sarva trāsaṇa sarva tathāgata vajrasamaya traṭ," one should join the two middle fingers together and touch the tips of the other four fingers to tear away all misdeeds.
Then, having bound the samaya mudrās of Vairocana and the others who thoroughly subsume all phenomena, one should recite the root mantra of the Sugatas seven times and release them with "Oṃ sarva muḥ." By that very act, one becomes like the Bodhisattva Mahāsattva Sarvārthasiddhi, whose nature is the complete perfection of the accumulations of merit and primordial wisdom, and who dwells in the palace of Akaniṣṭha. Then, in the center of the vajra residing at one's own heart—the center of the vajra residing at the heart of one's deity—one should inscribe the essence mantra of one's deity according to the samaya. Upon that, in the center of the navel facing it, one should visualize a moon maṇḍala together with the sixteen vowels, which has completely transformed into the form of a moon maṇḍala. Furthermore, upon that, one should visualize a second moon maṇḍala arising from the complete transformation of the consonants beginning with 'ka' into the form of stars. Upon the merging of these two, one should visualize the essence mantra "Vajra" together with a mass of light rays from a five-pronged vajra. For the [deities] such as those who purify the lower realms, the signs arise from their respective essence mantras; having arranged the essences in their centers, one should meditate on the pride of their respective mudrās, from "Vajro 'haṃ" up to "Ghaṇṭo 'haṃ," while also reciting their respective essence mantras and [visualizing] the Tathāgatas of the five families together with their Bodhisattvas.
Visualize them abiding in their respective mudrās and recite: vajracakra sarvadurgati pariśodhana hūṃ. While reciting this, those forms of the mudrās are blessed as the bodies of the Tathāgatas by means of the application of the respective mantras, such as vajravairocanāhaṃ. Meditate on them as the body of Vairocana and recite: oṃ śodhane śodhane sarvāvaraṇaviśodhane hūṃ. Then, with mahāsamayasattvāhaṃ, bind your own samaya-mudrā and say samayāhaṃ.
Next, at the four locations such as the heart, bless the vajra and so forth by reciting: oṃ samaya sarva adhiṣṭha svāhaṃ. Then, from the wheel-mudrā at your own heart, emanate the maṇḍala of the Purification of All Lower Realms immediately by means of the essence mantra vajracakra. Recite samayas tvaṃ, bind the Vajradhātrī-mudrā, and taking a flower garland with it, enter the maṇḍala at the heart by reciting vajrasamaya. Then, with oṃ pratīccha vajra hoḥ, cast the flower into the maṇḍala.
Next, with oṃ pratigṛhṇa tvaṃ me sarvamahābala, take the garland and bind it upon your own head. Then, visualizing that your own ignorance has been dispelled, recite:
"O Vajrasattva, today I shall open your eyes.
By the unsurpassed Vajra Eye,
All eyes shall be opened."
Having said this, open your eyes and recite he vajra paśya.
One should regard the entire maṇḍala circle as the guru. Then, having taken the vajra water from the vase blessed by the five buddhas, one receives the water empowerment by reciting: oṃ vajra abhiṣiñca. Following that, one receives the empowerments of the buddhas, the mudrās, and so forth, by reciting: buddha abhiṣiñca oṃ, oṃ vajra abhiṣiñca hūṃ, oṃ vajra ratna abhiṣiñca trāṃ, oṃ padma abhiṣiñca hrīḥ, and oṃ karma abhiṣiñca āḥ. With these, the five Sugatas should be placed as a crown upon the five locations, such as the crown of the head.
Likewise, one should receive the mudrā, garland, speech, name, activity, wheel, and so forth, as well as the secret and great bliss empowerments, in their proper sequence. Reciting oṃ hūṃ, one should don the armor at the heart and other locations as appropriate, and be adorned with the silk streamers. Then, having extensively performed the vows, the permission, the prophecy, and so forth, one should bless oneself and apply oneself to the great yoga.
In that regard, one should visualize a moon at one's heart and recite ma ya ā. In the locations for purifying the lower realms and so forth, one should visualize a moon maṇḍala arising from the syllable a, and recite oṃ sarva durgati pariśodhana hūṃ to cause [the deity] to descend into the space in front. Reciting vajra ve and vajra vairocana haṃ, one should meditate on the mudrā and Vairocana as white in color, and perform the summoning and other rites into one's own location.
Then, having bound the samaya-mudrā of Vairocana, one should gaze while reciting: oṃ vajra-vairocana ṭandre. Likewise, by saying samaya stvaṃ, the moon is established. Upon that, by reciting vajro ’haṃ and so forth, the five places are transformed into the mudrās of the vajra and so on. Then, by reciting vajra-apāya-śodhani hūṃ and so forth, one should visualize [oneself] as the body of a Sugata.
Similarly, having bound the mudrās of Vajrasattva and the others, one should descend the essence-mantras (hṛdaya) by reciting: oṃ vajrasattva āḥ, vajrarāja āḥ, vajrarāga āḥ, vajrasādhu āḥ, vajraratna āḥ, vajrateja āḥ, vajraketu āḥ, vajrahāsa āḥ, vajradharma āḥ, vajratīkṣṇa āḥ, vajrahetu āḥ, vajrabhāṣa āḥ, vajrakarma āḥ, vajrarakṣa āḥ, vajrayakṣa āḥ, vajrasandhi āḥ, vajralāsyā āḥ, vajramālā āḥ, vajragītā āḥ, vajranṛtyā āḥ, vajradhūpe āḥ, vajrapuṣpe āḥ, vajrāloke āḥ, vajragandhe āḥ, vajrāṅkuśa āḥ, vajrasphoṭa āḥ, and vajrāveśa āḥ. Then, those [mantras] transform into the form-mudrās, from vajro ’haṃ up to ghaṇṭo ’haṃ, whereby they become Vajrasattva through to the bell.
Then, just as one should visualize each of those as the body of the Great Mudrā (mahāmudrā), by reciting from oṃ vajrasattvo ’haṃ up to vajraghaṇṭo ’haṃ, one comes to abide in the states of the Sarvadurgatipariśodhana and so forth, holding the colors and hand-symbols that represent one's own family.
Having performed the summoning, binding, and subjugation through the application of the hook and so forth, one should bind the respective samaya-mudrās and gaze [at the deities] while reciting the heart mantras, from "vajrasattva dṛśya" up to "vajraghaṇṭo dṛśya." Then, from the condensed application of mudrās and mantras upon one's own body, one should dissolve the maṇḍala circle comprised of the Buddhas of the five families into one's own body and seal it with the four mudrās, starting with "vajracakra dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ ahaṃ." Then, recite the root heart mantra of the Blessed One seven times, and likewise recite the heart mantras of Sarvadurgatipariśodhana, Ratnaketu, Śākyamuni, and Kusuma-vikāsin. With the mantras of Buddhalocanā and the others, such as "oṃ buddhalocanī hūṃ," one should consecrate the heart and other locations. In the Mahāyoga, even without the celestial mansion and so forth, one generates [the deity] through the five awakenings and performs all the rituals. The practitioner, following that, should apply the four types of mudrās arising from the nature of Vajradhara. Among them, as for the samaya-mudrā, since it arises from the vajra-binding:
"Having bound the vajra-binding,
Abide in samādhi at the navel.
From that, bind the thumbs and little fingers;
The index and ring fingers are like jewels.
The thumbs and little fingers are the lotus-heart;
The others are similar or dissimilar."
Likewise, the index finger like a sword, the index finger like a vajra, the middle fingers like jewels, the ring fingers like lotuses, and the little fingers like utpala petals. From the index finger like a vajra, that very same [finger] is bent into the shape of a hook. The flower, the bow and arrow, and the expression of "Excellent!"—these are the four of Vajrasattva. The index fingers like jewels, with the thumbs aligned and the others interlaced; from that, the ring and little fingers aligned together are the victory banner. Rotating that and placing it facing outward, the ring fingers like lotuses are the Dharma [mudrā]. The ring fingers like a sharp sword are the sword [mudrā]. The two hands with the thumbs and index fingers rounded are renowned as the wheel mudrā. Joining the tips of the ring fingers at the two joints and placing them in the mouth is the "holding" [mudrā]. Joining the tips of the thumbs and little fingers and extending them is explained as the karma-vajra. From that, extending the two index fingers and extending the thumbs at the heart. The two index fingers bent like fangs, with the thumbs and middle fingers like a mouth, is that of the yakṣa. The two little fingers and the two thumbs are squeezed by the two index fingers. With the thumbs aligned at the heart and fully extended, it is the garland [mudrā]. Placing the palms joined level with the mouth, from that, interlacing and rotating thoroughly, the vajra-binding turned downward, the palms opened and scattered upward, the right thumb raised and embraced by the left, the vajra-binding extended is the staff [mudrā]. The right index finger bent, with the thumb and index fingers releasing the knot.
Bind the thumb and index finger like a bracelet; the vajra-binding is the clenched index fingers. One should clearly visualize a five-pronged vajra generated upon a moon maṇḍala at one’s own heart. Then, the dharma-mudrās are to be placed upon the tongues of the tathāgatas; they are to be placed upon the vajras residing on the moon maṇḍalas: SARVA VID OṂ, SARVA VID HŪṂ, SARVA VID TRĀṂ, SARVA VID HRĪḤ, SARVA VID AḤ. SARVA NETRA ĀTMA SUKHA CANDRAPRABHĀVA SARVA DARO SAMAYA STVAṂ ANAYĀ SVĀ HO SUKHA SĀDHU SĀDHU SUMAHĀTRĀṂ RŪPODYOTYA ARTAPATI HA HA HŪṂ TE SARVA KARI DUḤKHACCHEDA BUDDHABODHI PRATISAPTA SUPAŚITRAṂ NIRVĀYATTAṂ ŚATRŪṂ BHAKṢA SARVA SIDDHI MAHĀRATE RŪPAŚOBHE SROTA SUKHYE SARVA PŪJE PRAHLADANI PHALAGAME SUTICIGA SUGANDHAGRE AYAJHE JA AHE HŪṂ HŪṂ HE PHOṬA BAṂ GHAṆṬA A A.
Then, the karma-mudrās are to be bound: from the joining of the middle fingers, the right middle finger is raised and inserted into the hollow of the left; the others are extended, the supreme awakening. The purifier of all lower realms touches the earth. The supreme gift of the jewel; the supreme teaching of the Dharma by Śākyamuni; the granting of fearlessness is that of the Flower [Goddess]. The Eye is like an eye; Māmakī is like a vajra; Pāṇḍaravāsinī is explained as a lotus; Utpalā is intended for Tārā. Taking up the vajra and brandishing it, the two hands remain in the manner of a hook, the application of drawing the bow, and so forth.
The "Excellent" [mudrā] is the snapping of fingers at the heart. The "Vajra Empowerment" is the two hands [joined] at the heart, displaying a sun. The "Left Elbow" is held by the right. From that, the "Averting" is very joyful. The "Lotus of Wisdom and Method" is joyful. At the heart, one brandishes a volume and a sword. One turns a wheel like a whirling firebrand. The "Two Vajras" are placed at the corners of the mouth. Having circled with the "Vajra Dance," one releases [the mudrā]. The "Palms Joined at the Crown" are held in the manner of armor. The two little fingers are positioned as fangs. The two fists are positioned at the hips. Having taken a rosary, one brandishes it upward. From that, the "Lute" is moved by the index fingers. The "Dance" is the reverse of that. Being diligent in the "Buddha Offering," the left hand holds the right wrist. The left is at the heart; with the right thumb and ring finger, one turns the flower toward the forehead. Likewise, it is correctly positioned at the eyes. One offers with fragrance in the manner of a conch bowl. The two index fingers are hooks, and the little fingers are knotted. Having joined them like a lasso, one should form the "Iron Chain" manner. From the lasso manner, one presses the two backs [of the hands]. This is held to be the "Samaya Descent."
Then, one should bind the Great Mudrā. Then, one should visualize Vajrasattva at one's own heart. In all cases, being endowed with the vajra and bell, as before: the "Supreme Enlightenment" mudrā, the "Earth-Pressing," the "Supreme Gift," the "Teaching Dharma," and the "Granting Refuge." The two eyes are at the vajra-mouth. The palms are like a lotus. The fingers are like an utpala. The bell is held at the hip, and one brandishes the vajra.
With the hook, all buddhas are summoned; with the vajra arrow, the Sugatas are pierced. With the "Excellent" [mudrā], the buddhas are pleased; with the "Essence" [mudrā], empowerment is bestowed. With the "Sun" [mudrā], all buddhas are illuminated; with the "Son of the Victor" [mudrā], generosity is perfected. With the "Laughing" [mudrā], the body hairs stand on end; with the "Eye" [mudrā], the darkness of ignorance is dispelled. With the "Sharp" [mudrā], the volume of insight is held; with the "Wheel" [mudrā], the wheel is turned. With the "Speech" [mudrā], the tongue is fully extended; with the "Action" [mudrā], the various vajras are held. With the "Speech" [mudrā], the ritual is held as supreme; with the "Yakṣa" [mudrā], the fangs are displayed. With the two fists, the vajra is bound. The "Graceful One" possesses two vajras; the "Garland" [mudrā] holds a jewel garland. The "Singer" possesses a lute; the "Dance" [mudrā] is the three-pointed vajra. The "Incense" [mudrā] holds an incense burner; the "Flower" [mudrā] possesses a flower vessel. The "Light" [mudrā] holds a lamp-wick; the "Scent" [mudrā] perfectly possesses a conch bowl. Likewise, one holds the hook and the noose; possessing the chain and the bell, they are renowned as the "Great Mudrā."
Thus, once sealed by the four mudrās, the siddhis and so forth will certainly be produced. In those moments, meditate on their bodies and recite: "Samayas tvam aham" to the hosts of Sugatas, and "Suratas tvam aham" to the goddesses of knowledge. Then, perform all the empowerments and so forth. This is the supreme samaya, the vajra song of the condensed Vajrasattva.
Having taken up the verses beginning with those words, one should please [the deities] by reciting: oṃ vajra tuṣya hoḥ. Then, from the meditation on all phenomena as emptiness, one should recite: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Immediately following that, at the moment of entry, the yogi should visualize: from yaṃ, a blue wind maṇḍala in the shape of a bow; above that, from raṃ, a red triangular fire maṇḍala; above that, from vaṃ, a white circular water maṇḍala; and above that, from laṃ, a yellow square golden ground. Above that, from suṃ, one should visualize the king of mountains, Sumeru, adorned with four corners and eight peaks, vast in extent and in yojanas. Above that, from a white bhrūṃ, one should meditate on the palace of the great maṇḍala that completely purifies all lower realms, which is the essence of the glorious Vairocana. It is square with four doors, adorned with eight pillars, four archways, and completely decorated with bells, lattices, and so forth; it is embellished with flower garlands, banners, and the like, and should be visualized as being composed of precious jewels. In its center, from a yellow caṃ, one should visualize a sixteen-spoked wheel adorned with jewels and vajras, possessing various lights. In its center, from a siṃ aṃ, one should generate a lion throne; and likewise, in the place for purifying all lower realms.
From hūṃ ghaṃ hūṃ, one should visualize an elephant throne and the seat of the Jewel Crest (Ratnaketu); from trāṃ a trāṃ, a horse throne at the seat of Śākyamuni; from haṃ maṃ haṃ, a peacock throne at the seat of Śākyamuni; and from a gaṃ a, a garuḍa throne at the seat of Full Bloom of Flowers (Puṣpapūrṇa). In the center of these, upon a lion throne, one should generate oneself in the form of the Bodhisattva Mahāsattva Sarvārthasiddhi, seated in the vajra posture, having fully perfected the accumulations of merit and wisdom, and having entered the meditative absorption of the Immovable (Acalā) that realizes manifest enlightenment. One should contemplate in this way: by the power of arising from great compassion, all the realms of the Tathāgatas become filled like a pod of sesame seeds. Then, in order to demonstrate that such is the nature of perfectly complete enlightenment, all the Tathāgatas assemble and proceed to where the Bodhisattva Mahāsattva Sarvārthasiddhi resides at the heart of enlightenment (bodhimaṇḍa). The Tathāgatas manifest the saṃbhogakāya for the sake of suchness and speak these words: "Son of noble family, for what purpose do you exert yourself in all the difficult-to-realize suchness of all the Tathāgatas, and how do you intend to manifest perfectly complete unsurpassed enlightenment?" Then, by snapping the fingers with the mantra tiṣṭha vajra, they rouse him.
Then, having awakened, he prostrated to all the tathāgatas with the mudrā and the words: oṃ sarvatathāgatakāyavākcittapraṇāmena vajrabandhanaṃ karomi. He then addressed them: "Blessed Ones, tathāgatas, I do not understand them. What is suchness? How should I practice?" Then all the tathāgatas spoke with one voice: "Son of noble family, examine your own mind and joyfully recite this naturally accomplished mantra: oṃ cittapratibandhanaṃ karomi. By this, examine the mind that is the very nature of suchness—the non-dual essence of all tathāgatas, free from all conceptualizations of subject and object regarding the aggregates, elements, and sense bases. Then, see that very precious mind, adorned with great compassion and possessing the characteristics of equality with all tathāgatas, like a moon maṇḍala." He then addressed them: "Blessed Ones, tathāgatas, I perceive them in my heart like a moon maṇḍala." Then [the tathāgatas said]: "Son of noble family, because the mind is naturally luminous, it becomes exactly as it is purified. For example, it is like a white cloth being dyed with color. In that regard, recite the naturally spontaneously accomplished mantra and it will become perfectly clear: oṃ bodhicittam utpādayāmi. By this, the extremely clear bodhicitta is generated."
From the complete transformation into the form of a moon maṇḍala, it gradually increased, and once the moon maṇḍala was fully perfected, he spoke these words: "O Tathāgatas, that which appears like a moon maṇḍala is seen as the moon maṇḍala itself." Then, from that very mind which has become utterly pure and free from all conceptual elaborations, the mantra jñānari-mi-vi-ja hūṃ was emanated. From that moon maṇḍala, various kinds of light rays issued forth; they entered the celestial palace of the dharmadhātu, shattered the mountain-like minds of the entire maṇḍala of all that can be known, and then transformed back into a single five-pronged great vajra. It entered from the crown of the head into the heart and became firmly established upon the moon maṇḍala. Then, [the Tathāgatas said]: "Samantabhadra, you have manifested the essence of the generation of the mind of all Tathāgatas; accomplish it well! In order to stabilize that Samantabhadra generation of the mind of all Tathāgatas, contemplate the shape of a vajra upon the moon maṇḍala at your own heart with this mantra: oṃ tiṣṭha vajra." Having illuminated it, all sentient beings then addressed the Blessed One: "O Blessed One, I see the Tathāgatas as vajras upon the moon maṇḍala."
Then, the Samantabhadra who generates the mind of all the Tathāgatas entered into the vajra-being (sattvavajra) through the blessings of all the Tathāgatas, pervading the entire expanse of space and attaining the vajra body, speech, and mind of all the Tathāgatas. Then, all the Tathāgatas conferred upon him the vajra-name empowerment, saying, "Vajradhātu, Vajradhātu!" Then he addressed all the Tathāgatas, saying, "I have clearly beheld the bodies of all the Tathāgatas."
"Therefore, Great Being, recite at your pleasure this mantra by which you will naturally accomplish yourself as the Buddha-body of the Vajrasattva of all the Tathāgatas, endowed with the excellence of all aspects: OṂ YATHĀ SARVA-TATHĀGATA-TATHĀHAM."
Then, having awakened as a Tathāgata himself, he prostrated to those Tathāgatas and addressed them: "Blessed Ones, all Tathāgatas, please bless me and make this manifest awakening firm!" Then all the Tathāgatas entered into that Vajradhātu-Sattvavajra. At that very instant, he attained perfect buddhahood in the wisdom of the equality of all the Tathāgatas. He entered into the secret samaya of the vajra-mudrā of the equality of all the Tathāgatas.
Through the empowerment of the vajra jewel of all the tathāgatas, he entered the secret samaya of the mudrā of the wisdom of equality. By realizing the wisdom of the equality of the dharma of all the tathāgatas, he became naturally pure. He became the source of the naturally luminous wisdom of the equality of the activity of all the tathāgatas. Thus, he became a tathāgata, an arhat, a perfectly complete buddha.
From the initial discernment of the mind up until the manifest awakening, there arise the purification of all lower realms, as well as Ratnaketu, Śākyamuni, and Kusuma-vikāsin. This is because they are inseparable from one's own mind. Furthermore, from the vajra-being mind of all those tathāgatas, all the tathāgatas emerged, generating the wisdom of the equality of all the tathāgatas. They were empowered by the empowerment of the precious jewel arisen from space. Avalokiteśvara generated the wisdom of the dharma. Having established them in all the activities of all the tathāgatas, he looked upon all sentient beings with the eye of compassion in order to act for their benefit, [observing] the karma of ignorance, attachment, and aversion.
Having recognized that one is to be summoned by delusion, one should meditate as follows: here, upon the summit of Mount Meru, the king of mountains, previously generated, I abide in a great multi-storied palace composed of precious jewels. In its center, upon a lion throne formed from the merit of all the Tathāgatas, sits the Blessed One Vairocana, the essence of the bodies of all the Tathāgatas, in the form of one with four faces. Likewise, upon thrones of elephants and so forth, the deities such as the Purifier of All Lower Realms are situated in each of the four directions. One should then generate the divine pride, thinking: "I am the vajra expanse of the body, speech, and mind of all the Tathāgatas." This is called the samādhi of the first application.
Following that, one should bless the crown of the head and other places with the root mudrā of the Tathāgata and recite: oṃ vajrādhiṣṭhānajñānasamaye hūṃ. Then, from the two eyes of all the Tathāgatas, one should emanate Buddhalocanā with the essence mantra oṃ śodhani śodhani. Having pleased her with all offerings, through the application of emanation and reabsorption, she comes to abide upon the moon maṇḍala, the focal point of bodhicitta. Likewise, from the two ears, one should emanate Pāṇḍaravāsinī with the essence mantra sarvapāpaṃ viśodhani, and she comes to abide in her own place. From the mouth, śuddhe viśuddhe.
From the essence [mantra] thus described, Māmakī emerged and remained in her own place. From the nose, Tārā emerged by means of the essence mantra: sarvakarmāvaraṇaviśuddhe svāhā, and she remained in her own place. Then, from the incomparable bodhicitta of all the tathāgatas, there emerged the wisdom-vajra that destroys the entire host of Māras without exception and severs all the continuums of the lower realms of sentient beings. The essence mantra: oṃ namo bhagavati sarvadurgatipariśodhani rājāya tathāgatāya arhate samyaksaṃbuddhāya | tadyathā | oṃ śodhani śodhani sarvapāpaṃ viśodhani śuddhe viśuddhe sarvakarmāvaraṇaviśuddhe svāhā. Together with its rays of light, it emerged and was projected in order to emanate Vajrasattva and the others. Having entered the hearts of all sentient beings, it severed all the continuums of the lower realms of all sentient beings. Then, as they gathered back, one should visualize them becoming sixteen moon maṇḍalas upon the wheel. Then, rays of wisdom light emerged from them and entered the vajra residing in one’s own heart. Through the blessings of all the tathāgatas, they merged into one and remained in the form of a five-pronged vajra reaching to the limits of space. Furthermore, it became the size of the previous vajra at the heart, and from it emerged the respective mudrās themselves, as described in the Saṃpuṭa, or the specific expressions [of the deities].
From the eighteen-thousand-verse Vajraśekhara Tantra, the following inspired utterance is spoken: "Emaho! I am the Sattva, blessed by the King Akṣobhya; because I am a Sattva for the sake of all beings, I am called Vajrasattva." With such inspired utterances, he utters them. Then, as the Universal Monarch of the families of all the Tathāgatas, he is consecrated with the crowns of the five Buddhas and so forth. One should visualize him abiding upon a sixteen-spoked golden wheel, atop a moon maṇḍala, through the purity of his respective mudrās.
In the intermediate points of that wheel, from the hearts of all the Tathāgatas, the great secret mantra itself emanates Lāsyā and the others. Upon moon maṇḍalas, they abide, each uttering their own inspired utterance: "Emaho! I am Lāsyā, blessed by the King of Play; because I am utterly graceful in order to captivate the mind..." and so forth.
At the gates, from that very great secret mantra, Vajrāṅkuśa and the others are emanated. They abide in their respective places, uttering inspired utterances such as: "Emaho! I am Aṅkuśa, blessed by the King of Compassion; because I lead all beings out of the lower realms, I am called Vajrāṅkuśa."
Then, from the hearts of all the Tathāgatas, in order to extensively perform all offerings...
"Oṃ sarva-saṃskāra-pariśodhani dharmate gagana-samudgate mahāyāna-parivāre svāhā." By reciting this, the Bodhisattvas of the Fortunate Aeon, such as Maitreya and the others, come to abide upon their respective moon maṇḍalas within the realms of the archways. They are then to be sealed with the four empowerments of the mudrās, such as the vajra and so forth. Among these, their samaya mudrā is that which binds all things from the mudrā of the tathāgata essence. The dharma mudrā is the mantra itself, emanated from the heart of the tathāgata, upon a moon maṇḍala on the tongue. The karma mudrā is visualized as a crossed vajra at their hearts; all of them are endowed with grace.
The mudrā of Maitreya is the middle and index fingers resembling a flower. Amoghasiddhi is the left hand resting on the hip and the right hand with the middle and index fingers like an eye. From that, the index finger is bent into a hook; this is explained as the one who draws out all from the lower realms. From that, the gesture of a staff is made; this is the one who destroys all sorrow. The left hand resting at the navel, resembling an elephant's trunk, is Gandhahasti. The left hand resting on the hip and the right hand holding a sword is Śūraṅgama. The left hand at the heart and the right hand holding a vessel upward is Gaganagañja. Holding a victory banner with both hands to the left is the mudrā of Jñānaketu. Holding a vase with both hands at the forehead is explained as being that of Amṛtaprabha. The left hand is held as a fist, while the right hand holds the ring finger and thumb like the crescent of the moon.
The mudrā of Candraprabhakumāra is the opening of a lotus at the heart with both hands. The mudrā renowned as that of Bhadrapāla is formed by interlacing the fingertips and extending the thumbs. The mudrā of Vajragarbha is a single-pointed vajra held at the heart. The mudrā of Mahāmati is the left hand held in a fist at the heart, while the right is in the gesture of generosity. The mudrā of Pratibhānakūṭa is the left hand held at the navel while the right snaps the fingers. The mudrā of Samantabhadra is the left hand held at the hip while the right holds a jewel fist at the shoulder. These are held to be the sublime mudrās of the bodhisattvas.
Then, as for the great mudrās, one should recite their respective essence mantras, from "Oṃ maitriya hūṃ" up to "Oṃ samantabhadraya hūṃ," while assuming the hand symbols of those [deities].
Then, through the great compassion of the Tathāgatas, in order to sever the stream of the lower realms for all sentient beings, from their own hearts [arises] the essence mantra "Oṃ vajrādhiṣṭhāna-jñānasamaye hūṃ," which is the blessing of vajra-wisdom. From this, upon the thirty-two and sixty-four petals of a wheel of light outside a great radiant multi-storied palace on the summit of Mount Meru—the spontaneously present mass of the merit and wisdom of all Tathāgatas—there appear the eight great śrāvakas such as the noble Ānanda, the noble pratyekabuddhas such as Kapila, and the eight great wrathful deities such as Mahābala.
One should emanate the eight great messengers, such as Siṃhamukhī and the others. Likewise, in due order, one should visualize the worldly deities on the exterior of that maṇḍala: the four great kings, such as Dhṛtarāṣṭra; the guardians of the directions, such as Śakra; the eight great planets, such as the Sun; the twenty-seven constellations, such as Aśvinī; the eight great ṛṣis, such as Vasiṣṭha; and the eight worldly lords, such as Rāhu. Outside of those, throughout the entire realms of the subterranean, the terrestrial, and the celestial spheres of Jambudvīpa, Pūrvavideha, Aparagoyānī, and Uttarakuru, as well as the six classes of beings, all are illuminated by the great light rays of the Blessed One. Free from all streams of non-virtue, they possess virtuous actions of body, speech, and mind. Stirred by the light rays of the Tathāgata, they make offerings with a great assembly of offerings and are enriched by all five sensory qualities. With palms joined at their crowns, they should be visualized as clearly as if present before the Blessed One and the maṇḍala of the Purification of All Lower Realms. Then, with great joy and minds of stainless, profound clarity, all sentient beings should pray with one voice:
"There is no teacher like the Buddha.
There is no virtue like the Dharma.
There is no field of merit like the Saṅgha."
Therefore, I take refuge in the Three Jewels. Then, having caused all sentient beings to go for refuge to the Three Jewels, one should engage in the supreme practice that condenses all rituals. Visualize a moon maṇḍala arising from the syllable A at one’s own heart, and upon it, a five-pronged vajra formed from one’s own seed-syllable. From the light rays of the seed-syllable residing upon that, summon the entire expanse of the wisdom beings of the great maṇḍala of the Glorious Sarvadurgatipariśodhana. They abide in the sky before one upon an eight-petalled lotus together with a moon maṇḍala. Perform the washing of the feet with the water for the feet, the ritual rinsing, the sprinkling, and so forth. Having made perfect offerings with all the offerings, [recite] the mantras of the hook and so forth.
The yogi should correctly enter his own body by reciting: jaḥ hūṃ baṃ hoḥ samaya stvam. Having thus made them of one suchness, in order to please all the Tathāgatas residing in the heart by means of the supreme and most excellent offerings to all the Tathāgatas upon the moon maṇḍala, one should correctly offer flowers and so forth with oṃ vajra puṣpe and so on. Then, from the hearts of all the Tathāgatas, Māmakī—extremely beautiful, possessing the supreme qualities of desire, and assuming a female form—is emanated and enters the heart of the Purifier of All Lower Realms. [She thinks:] "Ema! I am the unsurpassed offering, because the Vajra King is thus pleased."
Through these unsurpassed emanated offerings, may they flourish throughout the buddha-fields. OṂ SATVA VAJRI HŪṂ. VAJRA SATVA SU SAṂGRAHAṂ. Thus, with the vajra song of longing, one proceeds. As for the mudrā of emanation: from the two hands stacked as a celestial palace, the thumbs and middle fingers are made non-dual and unified. Together with the lotus mudrā and dance, one should assume the posture of a Vajra-holder, poised at one’s own heart. Likewise, for all sixteen offerings, one should perform the offering with their respective mudrās and the non-dual mudrā. Then, from the heart of the Purifier of All Lower Realms, one should again offer to the expanse of all the Tathāgatas with the aforementioned vajra song of Māmakī. Then, from the hearts of all the Tathāgatas, Buddhalocanā is emanated and offered to the heart of Ratnaketu. With the vajra song beginning "Ema Rinpoche" (O, Precious One), one recites: OṂ RATNA JI HŪṂ NETRI SU SATVA SAṂGRAHAṂ. Again, from the hearts of all the Tathāgatas, Pāṇḍaravāsinī is emanated and offered to the heart of Śākyamuni. With the song beginning "Ema Padma" (O, Lotus), one recites: OṂ DHARMA VAJRA HŪṂ MUNI SU SATVA SAṂGRAHAṂ. Again, from the hearts of all the Tathāgatas, Tārā is emanated and offered to the heart of Mahāpuṣpakūṭa. With the song beginning "Ema Las kyi mchod pa" (O, Offering of Activity), one recites: OṂ VIŚO VAJRA HŪṂ TĀRA SU SATVA SAṂGRAHAṂ. Just as all lower realms are completely purified, so too—
They should offer that very vajra song to Ratnaketu and the others in the same manner as it was offered back into the hearts of all the tathāgatas. Then, emanating Lāsyā from the hearts of all the tathāgatas, and from her emanation in the heart of Vajrasattvī, one should say: "Ema! I am the offering," and so forth, ending with: oṃ lāsya susattva saṃgrahaṃ.
Likewise, from the moon maṇḍalas in the hearts of all the tathāgatas, one emanates Mālā, Gītā, Nṛtyā, Dhūpā, Puṣpā, Ālokā, Gandhā, Aṅkuśā, Pāśā, Sphoṭā, Ghaṇṭā, and furthermore, the fifteen [deities] such as Buddhalocanā. From their emanations, they offer their respective songs of praise into the hearts of Vajrarāja and the others. These are the secret suchness of their vajra songs:
oṃ vajra dhūpe hūṃ rāja susattva saṃgrahaṃ
oṃ vajra aṅkuśa hūṃ rāga susattva saṃgrahaṃ
oṃ vajra atama hūṃ sādhū susattva saṃgrahaṃ
oṃ vajra māle hūṃ ratna susattva saṃgrahaṃ
oṃ vajra puṣpe hūṃ teja susattva saṃgrahaṃ
oṃ vajra pāśa hūṃ ketu susattva saṃgrahaṃ
oṃ vajra netri hūṃ hāsa susattva saṃgrahaṃ
oṃ vajra gīti hūṃ dharma susattva saṃgrahaṃ
oṃ vajra āloke hūṃ tīkṣṇa susattva saṃgrahaṃ
oṃ vajra sphoṭa hūṃ cakra susattva saṃgrahaṃ
oṃ vajra bandhara hūṃ pāśa susattva saṃgrahaṃ
OṂ VAJRA NṚTYE HŪṂ PĀŚA SU-SATTVA SAṂGRAHAṂ. OṂ VAJRA GANDHE HŪṂ DHARMA SU-SATTVA SAṂGRAHAṂ. OṂ VAJRA TĀRE HŪṂ YAKṢA SU-SATTVA SAṂGRAHAṂ. OṂ VAJRA TĀRE HŪṂ SANTI SU-SATTVA SAṂGRAHAṂ. Thus, one should make offerings with longing.
Having thus extensively performed all the unsurpassed offerings, great rays of primordial wisdom light emanate from the hearts of all the Tathāgatas. The five goddesses who are the mothers of all the Tathāgatas of the three times and who give birth to all the Victors confer the unsurpassed empowerment of the Mahāyāna vase with: OṂ BUDDHA KALAŚA ABHIṢIÑCA OṂ, and so forth. In the same way, they confer the crown, the silk pendants, the vajra, the lord, the name, the conduct, and the empowerment of the precious vajra of all the Tathāgatas with: OṂ SARVA TATHĀGATA ABHIṢEKASAMAYA ŚRĪ OṂ HŪṂ TRĀṂ HRĪḤ AḤ, and so forth.
Then, the lords of the families and all the consorts of the families bless the forehead, the crown, the throat, and the heart with Vajrasattva and the others. They seal all the families with the mudrās of Akṣobhya and the rest, and abide in the four mudrās. Having made offerings with: OṂ SARVA TATHĀGATA ĀTMA NIRVĀṆA PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ KARMA VAJRA A, and so forth, and having perfectly praised with the hundred and eight names, the entire body is illuminated by great rays of primordial wisdom light.
It has become fully pervasive throughout all world systems. These [verses] teach the samādhi called the Supreme Victor of the Maṇḍala. Then, from the hearts of all the tathāgatas, the Blessed One, stainless rays of primordial wisdom light emanated from the moon maṇḍalas, illuminating [all things]. Then, from the heart of the Blessed One, rays of light emerged once more and entered the hearts of all sentient beings. Having severed all the continuums of the lower realms of sentient beings, they returned to the moon maṇḍala at the heart and became five-pronged vajras in forms that pervade the entire expanse of space. At their centers resided the utterly pure precious bodhicitta, which causes light rays to travel to all buddhafields. Upon an eight-petaled lotus, on a moon maṇḍala in the center of the maṇḍala of the four mudrās, the four Sugatas—beginning with Sarvadurgatipariśodhana—each held their respective vajras and so forth in their right hands, while their four left hands held vajra hooks together with light rays. They abide perfectly in the forms of Vajrasattva and the others, generating the bodhicitta in all sentient beings, summoning them through the compassion of the tathāgatas, purifying their minds, making their intellects faithful, conferring the empowerment of the precious vajra, dispelling the darkness of ignorance, and perfecting the virtue of generosity.
It is the definitive application to the marvelous smile; the perfection of the utterly pure samādhi; the severing of all afflictions; the uprooting of the entire host of Māras without exception; the causing of all the mute to speak; the making of offerings to all the tathāgatas; the protection from all fears; the complete preservation of all guardians; the making of body, speech, and mind into a single state of equality; the application to the gateways of liberation—emptiness, signlessness, wishlessness, and lack of formative activity; the perfection of generosity, ethical discipline, patience, diligence, meditative concentration, insight, aspiration, and skillful means; the summoning of all sentient beings into the city of great liberation; the entry into the conduct of the ten perfections; the shattering of the minds of those who are inclined toward the lesser vehicles; the making of the nature luminous and unborn; and the sustaining of the immeasurable conduct of all sentient beings. Then, together with all sentient beings, they are summoned and placed within the maṇḍala that completely purifies all lower realms of all the tathāgatas, and the empowerments of the vases, mudrās, garlands, and so forth, emanated from the heart of the Blessed One, should be conferred in their proper sequence. Through the conferral of these empowerments, all sentient beings of the three realms become the very sons of the Buddha.
In every instance, through the conferral of the vajra-name empowerment, they all came to have the single name of the Tathāgata Vimalaprabha (Stainless Light) for as many eons as there were. Having perfectly made offerings with a multitude of offerings, they all then praised him with one voice:
"Kye ma! How wondrous is the Buddha-activity of Vairocana Vajra!
For he swiftly liberates, like a flash of lightning,
Sentient beings who have fallen into the lower realms."
One should contemplate thus. Then, all those Tathāgatas, reaching to the very limits of the expanse of space, sat upon moon-maṇḍalas atop eight-petaled lotuses throughout the entire vast ocean of realms, remaining in the mudrā of meditative concentration. Thus, the maṇḍala-circle of the Tathāgatas came to abide as a perfectly luminous nature. This teaches the samādhi called "Supreme Victory of Activity."
Then, that very great maṇḍala of all the Tathāgatas appeared within the moon-maṇḍala at the heart of the Blessed One Vairocana in the form of a sixteen-spoked [wheel], the great vajra-expanse. All [the practitioners] should then cross their vajra-fists at the wrists and snap their fingers. From that very finger-snap, which abides in the form of a vajra hook, the bodhisattvas such as Vajrasattva, all the families of the Tathāgatas, and all the mothers of the Tathāgata families [are summoned] with: OṂ VAJRA SAMĀJAḤ JAḤ HŪṂ BAṂ HOḤ.
With these words, one should perform the vajra-gathering through summoning, entering, binding, and bringing under control. Having settled therein, the vajras of the body, speech, and mind of all the tathāgatas become gathered. Having expanded that very state with a multitude of offerings, it comes to abide at the navel of the Great Vajra, the form of the tathāgata’s mudrā. Then, all the infinite buddhafields without exception come to abide within the bindu of the supreme syllable of the enlightened mind.
Then, the Blessed One, the Great Vairocana, who is fully expanded by all the great qualities of the tathāgatas, adorned with every ornament, remains perfectly established. Being naturally luminous and unimpeded in all respects, one should abide in one-pointed concentration. Then, with one-pointed concentration upon that very [deity] abiding in the hearts of all the tathāgatas, one’s own mind becomes the Blessed One, the Great Ocean-like Vairocana, who has become the expanse of all the tathāgatas.
One should meditate in this way for as long as one does not become weary. Then, through the application of the Great Vairocana, one should recite the mantra. From the hearts of all the tathāgatas, the great knowledge root mantra emerges like the rays of the moon.
If one exerts oneself in the vajra recitation, imagining that from the mouths of all the maṇḍalas, such as the Sarvadurgatipariśodhana and others, the sounds of their respective essence mantras (hṛdaya-mantra) arise based upon that very same great root knowledge (mūla-vidyā), then the recitation of all the deities of the maṇḍala will have been performed. Having thus recited the vajra recitation one hundred thousand, one thousand, or one hundred times and so forth, when one arises from meditative equipoise, one should perfectly make offerings with all types of offerings and also offer praise with the one hundred and eight names.
Then, because all phenomena are of the nature of non-apprehension, one should release all the mudrās starting from Vajrāṅkuśa up to Vairocana-Vajradhātviśvarī. Having released them with the supreme mudrā of Vajradhātrī and saying "Vajra muḥ," one should point all the mudrās toward the direction of space. Then, by the application of the Vajra Armor, one should don the armor of the variegated vajra (viśvavajra) just as it abides in oneself. Having recited the hundred-syllable mantra and received the siddhis, one should dedicate the roots of virtue, saying: "By this root of virtue, may all sentient beings be freed from all non-virtuous actions of body, speech, and mind, and may they come to possess all virtuous actions of body, speech, and mind. Having abandoned all suffering and mental unease, may they abide on the level of the Blessed One, the Great Vairocana."
Then, holding a flower in the hand, [one should recite]:
"My mudrās and mantras,
And my meditative concentrations that are confused or impaired..."
"Likewise, may all the hosts of deities, together with their maṇḍalas, grant their forbearance." Thus, one should request forbearance. Then, one should generate the visualization that all the tathāgatas depart while the gods and all others sound various musical instruments from the sky, proclaiming: "Oṃ! You have accomplished every benefit for sentient beings; grant the siddhis appropriate to each. Having departed to the realm of the buddhas, please return once again." With these words, one should request all the buddhas and bodhisattvas to depart.
Then, the vajra master—who is a yogi of unimpaired diligence—should perform the activities of the maṇḍala and so forth for the sake of the disciples. First, at an auspicious time, he should enter a clean place that is agreeable to his mind. Having performed the ritual cleansing with the five products of the cow, perfumes, ointments, and so forth, and having fumigated the area with incense such as agarwood, he should prepare a maṇḍala of incense measuring six cubits, four cubits, or two cubits. Following that, he should draw an eight-petaled lotus complete with a heart and a pericarp. Upon it, he should place a single white vase marked with the mudrās of the five families and generated as Vairocana. Inside it, he should place medicinal herbs, incense, jewels, grains, and so forth, consecrated with the essence-mantra of the tathāgatas. He should wrap the neck with white cloth, adorn it with flower garlands and the like, and set it down. On the eastern petal, he should place the vase of Vighnāntaka, similar to the previous one.
Having tied [the thread] with threads of five colors, such as white and so forth, and having made perfect offerings with the five offerings, one should sit on a comfortable seat and confess all misdeeds with the hundred-syllable mantra. Then, having meditated on all phenomena as being pure by nature, one should visualize in the space in front, pervading the entire expanse of the sky, a red lotus with a thousand petals arising from the mind; upon that, one should visualize a five-pronged vajra with light arising from a black HŪṂ. From its transformation, one should visualize oneself as the Blessed One, the Great Vairocana. At the heart, forehead, throat, and crown, one should seal [the deities] with Buddhalocanā, Māmakī, Pāṇḍaravāsinī, and Tārā in the forms of Vajradhātvīśvarī and so forth, and recite: MAHĀSAMAYASATTVA HĀ. Then, forming the Vajra-Cause mudrā, one should recite the mantra OṂ VAJRA CAKRA HŪṂ seven times, thereby emanating the entire maṇḍala wheel of the Purification of All Lower Realms without exception, and one should employ the four mudrās. Then, through the application of the wisdom wheel and the vajra hook and so forth, one should summon, enter, bind, and subjugate [the wisdom beings], reciting: JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA HO AHAṂ, and make perfect offerings with all the various offerings. Then, having offered until the conclusion and praised with the one hundred and eight names, [the duration is]: for a king, three months; for a minister, twenty-one days; and for commoners, seven days.
For the yogin, [the recitation continues] until the signs appear; for the five Tathāgatas, it is one hundred thousand or one hundred [recitations] each. For Vajrasattva and the others, it should be understood from their respective classifications; the minimum measure is taught to be twenty-one. In that regard, for Vairocana, it is the root mantra itself. Likewise, for the Sarvadurgatipariśodhana and so forth, it is "Oṃ sarvapāpaṃ" and so on. For the Bhadrakalpika, it is the heart mantra "Oṃ sarvasaṃskāra" and so forth. For the vase in the eastern direction, one should recite the heart mantra of Vighnāntaka together with the vajra, one hundred thousand times and so on. Through the application of the Great Vairocana, all secret mantras are recited, and for those yogins whose minds have become supreme, the signs arise. Among them, the best is when a son of the gods, a king, or the like offers fruit and so forth. The middling is when one's own mother, maternal aunt, or the like offers worldly food. Likewise, the least is when a relative or any person offers flavorful food, or binds the head with a lotus stalk. If one sees those of low caste or those who are extremely dark, it is improper; therefore, one must perform great offerings such as the burnt oblation (homa). Then, when the vajra recitation is completed, one is able to place that very vase in the space of the sky by means of the vajra-raising mudrā, and one becomes able to cause the vajra and bell to remain suspended in the sky.
In that way, the yogin, having consumed the three white foods and abandoned women and the like, performs offerings and torma rituals six times during the day and night. Once the recitation is complete, and because the essence of the Tathāgata accomplishes all activities, one should perform a full thousand butter oblations. These constitute the preliminary ritual of approach.
Following that, one should begin the activities of the great maṇḍala. Regarding its dimensions: for universal monarchs such as kings, it should be one hundred or fifty cubits; for ministers or merchants, fifty cubits; and for yogins, sixteen or twelve cubits. Furthermore, on a day of the waxing moon, such as the first day, one should examine the desired location. One must inspect it for malicious kings, wild beasts, robbers, snakes, and the like. Once these are absent, one should request the land from the local lords in order to construct the great maṇḍala in that place.
When they have granted it, in the center of a site endowed with all necessary qualities, one should construct a triangular hearth using powdered human bone, poison, mustard seeds, thorny wood, and so forth. Within the center of this, one should burn the three—body, speech, and mind—of all obstructing spirits extensively through the meditative absorption of the Victorious One. Then, one should perform one hundred and eight peaceful fire offerings for oneself, the disciples, the local lords, and others. Then, in the center of that, one should dig a pit one span or one cubit deep.
The emergence of white, oily soil is an excellent sign of accomplishment. If black soil, salty earth, hair, fragments of bone, or the like appear, that location should be abandoned. Then, having filled a vessel with scented water and stepped seven paces away, one should return; if the water-mark remains level, it is supreme. In that location, one should sprinkle scented water while reciting the mantra of Vighnantaka: oṃ sarvaśuddhaḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Having made perfect offerings with the five types of offerings, one blesses oneself in the form of the Blessed One Śākyamuni. Touching the ground with the right hand, one recites: oṃ sarvadṛḍho vajra hūṃ, whereby it becomes firm as a vajra. In front of oneself, through the meditative absorption of Vighnantaka arising from the syllable vaṃ, one should proceed with the steps of the crossed vajra while holding a sword in the hand. At the intermediate directions, one should proceed with the forms of Lāsyā and the others using the vajra-shackles, reciting: oṃ vajralāse vajra phreṃ kala hūṃ, and so forth. The mantras of the wrathful deities are the four sets of mantras, such as oṃ sumbhani sumbha, and so forth, which abide in the four directions. Then, with the pride of Vairocana, one binds the mudrās of the vajra and so forth, and blesses that very site of the maṇḍala in the respective directions with pearls and the like. This concludes the explanation of the ritual of the earth.
Then, having bowed with palms joined to all the tathāgatas and made offerings with a multitude of offerings, one should seal the maṇḍala of the gods with the four mudrās. Reciting the verses for generating enthusiasm, such as "Today my life has borne fruit," and so forth, one should hold incense in the right hand and invite all the buddhas of the ten directions. Then, having blessed oneself with one's own samaya-mudrā, one should place the maṇḍala in the space above using one's own mantra and mudrā. Having expelled obstructing spirits through the application of the Vajrasattva wrathful deity Vajra Fire Sun, one should bless the four places with the mudrā of Vajra Hūṃkāra. With an extremely wrathful gaze, brandishing a vajra with the right hand and ringing a bell with the left, one should perform three circumambulations with a body blazing with wrath and say the following:
"I, the Vajra Master named [name], for the sake of causing the disciple named [name] to attain perfect awakening, and for the sake of causing all sentient beings to attain the fruit of unsurpassed wisdom, desire to construct here in this place the great maṇḍala of the Glorious Purification of All Lower Realms, which is as stainless as space. Therefore, to all the gods, asuras, yakṣas, pretas, piśācas, bhūtas, apasmāras, ḍākinīs, yakṣas, garuḍas, kinnaras, and accomplished vidyādharas who dwell in this place, and to the aged women..."
"May all women, servants, and retinues depart! Those who do not leave, all of them shall have their heads split into a hundred pieces by my blazing, intensely flaming vajra of wisdom!" Thus one should recite three times. Then, having visualized that those gods and others have abandoned that place and departed, one should proceed with the wrathful mudrās and postures explained above. Then, having established the vajra net and so forth above, one should summon the secret form maṇḍala with "OṂ MAṆḌALA HŪṂ" and strike it with ritual daggers (kīla). Having summoned and caused all worldly and transcendent deities to enter by means of the vajra-wheel mudrā, one should generate an eight-finger-long khadira-wood dagger adorned with perfumes and red flowers, possessing a single-pointed vajra base in the form of a wrathful deity, arising from the syllable HŪṂ. Reciting the kīla mantra, one should drive it into the boundary of the maṇḍala. Then, in a maṇḍala smeared with the five products of a cow and various blended perfumes, one should mark the positions of the deity circle in sequence with drops and arrange flowers. Sitting in the center, having become Vairocana in the expanse of reality (dharmadhātu), one should cause the deities to enter by means of their respective heart mantras, such as the Purifier of All Lower Realms. Having actualized the three samādhis and made perfect offerings, one should sprinkle the water from the Victorious Vase. Ten vases, complete with all ornaments, should be placed in the four directions of the gates. Then, one should offer the torma outside.
The disciple, having prostrated with devotion and made a request, should perform the preparatory consecration (adhivāsana). The disciple, having bathed and put on clean clothes, holding a flower in the hand, should say:
"O Great Joy, I have faith in you;
O Master, please attend to me.
Whatever the conduct of the Bodhisattvas may be,
O Great Protector, I desire to know it.
Since I seek the samaya and the bodhicitta,
And the three refuges,
O Protector, I desire to enter
The city of great liberation."
Then the Vajra Master, taking the disciple by the palms of the hands, should have them form the maṇḍala and confess their misdeeds:
"I prostrate to the Vajra Body.
I, who am called [name],
Confess all physical misdeeds
Throughout beginningless and endless lifetimes.
I prostrate to the Vajra Speech.
I, who am called [name],
Confess all verbal misdeeds
Throughout beginningless and endless lifetimes.
I prostrate to the Vajra Mind.
I, who am called [name],
Confess all mental misdeeds committed
Throughout beginningless and endless lifetimes.
Having been purified and cleansed,
May long-standing habitual tendencies be purified."
This should be recited three times. Then, having prostrated again, one should say:
"I rejoice in the merit and virtue
Of all the Buddhas of the ten directions,
The Bodhisattvas, Pratyekabuddhas,
And all the Śrāvakas and Victors,
As well as all infinite sentient beings.
In the vast worlds of the ten directions,
To those who turn the wheel of Dharma..."
To all those Blessed Ones who do not act,
I exhort you to turn the wheel of Dharma;
To all those who intend to pass into parinirvāṇa,
I pray that you remain and do not pass away.
Then, one should take refuge in the Three Jewels, reciting as follows:
Vajra Master, please attend to me!
From this day until I reach the heart of enlightenment,
In the Buddha, who is like a vajra,
I take refuge.
Vajra Master, please attend to me!
From this day until I reach the heart of enlightenment,
In the sublime Dharma, which is like a lotus,
I take refuge.
Vajra Master, please attend to me!
From this day until I reach the heart of enlightenment,
In the Saṅgha, which is like a precious gem,
I take refuge.
Then the Vajra Master should say to the disciple: Oṃ sarva-yoga-bodhicitta-utpādayāmi. Then he should say:
Just as the Protectors of the three times
Generated the mind of perfect enlightenment,
So for the sake of all sentient beings,
I shall generate the unsurpassed, sublime mind of enlightenment
And never abandon it.
Then the Master generates a vajra from the syllable Hūṃ upon a moon maṇḍala at the disciple’s heart. Placing the vajra at the disciple’s heart, he says: Oṃ surata-tvaṃ ho siddhi-vajra yathā sukhaṃ. Then he should say:
You are the embodiment of all Buddhas;
Vajra Master, please attend to me!
For the sake of desiring the supreme siddhi,
I shall abide in the Vajrayāna.
"If this way should degenerate, may I dwell there in the Avīci hell." Thus it is said. Then, the disciple should be made to request the vows of the five families: "O Vajra Master, please bestow upon me the vows of the supreme families of the Tathāgata, Vajra, Ratna, Padma, and Karma, as well as the mudrās, mantras, ascetic observances, and all siddhis." This should be recited twice or three times. Then the Vajra Master should grant the vows. Holding the vajra and bell, he should say: "I prostrate to the Tathāgatas, Arhats, and perfectly complete Buddhas residing in the infinite and boundless world systems of the ten directions. I pray that all the Buddhas and Bodhisattvas residing in the infinite and boundless world systems of the ten directions—the Blessed One Vairocana, Sarvadurgatipariśodhana, Ratnaketu, Śākyamuni, Mahāpuṣpakūṭa, and so forth—please turn their attention toward me. Just as I, who am called [Name], grant the vows to this Vajra disciple called [Name], may the Tathāgatas and their heirs likewise grant their blessings." Then, the vows of the five families should be granted to the Vajra disciple, from the words "In the vow of the Buddha-yoga..." up to "...establish sentient beings in nirvāṇa." Then, the aspiration prayer should be made.
"By these virtuous deeds of mine, may I become a perfect buddha in this world. For the benefit of beings, I shall teach the dharmas and liberate sentient beings from the mire of suffering." Thus it is said. Then the Vajra Master should say:
"This supreme path arising from the Mahāyāna is great bliss. Since you, a great fortunate one of self-arisen nature, have come from there, you shall become a Tathāgata, an omniscient Teacher. Transcending existence and non-existence, stainless like space, profound and beyond the reach of all dialecticians, without a fixed location, free from all conceptual proliferation—the proliferation of all proliferations—devoid of karma, activity, and the like, this supreme vehicle that abides in the two truths shall be attained by abiding in the proper method." Thus it is said.
Then, having consecrated a tooth-stick made of udumbara or similar wood, twelve finger-widths long, with its tip anointed with fragrance and adorned with a flower garland, while reciting "vajra hasa ha," the student should be made to chew it. Then, the student should face the east and, once finished chewing, cast it forward. At that time, if the tooth-stick points toward oneself and its tip is directed upward, it indicates the siddhi of Mahāmudrā. If it points toward the east, it is middling. If it points toward the intermediate directions, it indicates worldly siddhis. Likewise, one should also interpret it for pacifying rites and so forth.
Then, having recited oṃ suviśuddha sarvapāpaṃ niścāya śodhaya sarvavikalpaṃ apanaya hūṃ, give the water to them to rinse their mouths and drink a little. Then, having empowered two bundles of kuśa grass with oṃ vajratīkṣṇa traṃ, have them spread them out as a pillow and a seat. With oṃ vajrayakṣa hūṃ, recite over a protection cord with three knots and bind it on the right arm. Then say: "O fair-faced ones, arise! When the maṇḍala of the sun rises tomorrow, you will behold the great maṇḍala of the Glorious Sarvadurgatipariśodhana. Report whatever dreams you have seen." Having said this, dismiss them. Then, at the end of the night the next morning, they should report all their dreams, whether good or bad, to the master. Among those, seeing the Three Jewels, seeing one's parents or the guru, crossing water, and so forth, are auspicious. Seeing low-caste people and the like, or seeing dogs, pigs, and so forth engaging in improper conduct, is inauspicious; therefore, one should perform fire offerings and other rites. Then, visualize a moon maṇḍala upon the tongue, and upon that, a vajra arising from hūṃ. In its center, visualize a red lotus arising from hrīḥ. Above that, visualize Amitābha, who emerges from one's own meditative absorption. At his heart, arrange hrīḥ upon a moon maṇḍala. Then, by reciting oṃ padma svarasvatyai svāhā hūṃ hrī raṃ, perform the consecration.
Holding incense in the hand, one should perform the invitation:
Buddhas residing in the ten directions,
Together with your sons, renowned throughout the world,
The families of Vajra and Ratna,
And likewise the families of Padma and Karma,
Along with all the hosts of deities
Who have entered the expanse of reality (dharmadhātu),
Please turn your attention toward me.
I, who am called [name],
Out of compassion for the disciples
And for the sake of making offerings to you,
With whatever materials I have acquired,
In the supreme city of the nature of the dharmadhātu,
I shall properly draw the maṇḍala tomorrow;
Therefore, please remain in the preliminary state.
This should be recited three times. These are the rituals for the preliminary consecration.
Then, at sunrise, having bathed well and adorned oneself with all ornaments, and being in a state of well-being, one should gather the respective threads of five colors in their proper order. Contemplate all phenomena as being naturally pure emptiness, reciting: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
Following that, from the seed syllables such as hūṃ, light rays emanate from the threads. These are sent toward the Buddhas such as Akṣobhya who reside in their respective directions. Drawing them in with blazing hooks, one should fill the threads held in one’s own hands. Then, one should twist them together and so forth, reciting: oṃ anyonyānugataḥ sarvadharmāḥ sphara sphara anupraviṣṭa sarvadharmā atyanta-anupraviṣṭa sarvadharmā hūṃ.
Having visualized that very [deity] in the form of Vairocana and the others as the essence of the five wisdoms, one should emanate from one’s own heart the syllables hūṃ jaḥ from the mitra-vajra. Then, generating the two eyes from ma and ṭa as the sun and moon, one places the syllable jjaḥ in the hand of the assistant and hands over the cord. One strikes from below to above in the east and other directions in the space before one, laying down the vajra-lines of the maṇḍala everywhere like pearls, while reciting: oṃ vajra-jñāna-sūtra-spharaṇa hūṃ.
Having lifted and placed the maṇḍala wheel upon that, one recites: oṃ vajra-sūtra-matikrama hūṃ, ratna-sūtra-matikrama hūṃ, padma-sūtra-matikrama hūṃ, and karma-sūtra-matikrama hūṃ. Thus, the maṇḍala of the Tathāgatas, along with the vajra and other elements, appears upon the ground. Then, upon that, one recites oṃ vajra-samaya-sūtra-matikrama hūṃ one hundred and eight times. Having moistened a vessel of gold or the like with perfumes, milk, white sandalwood, and so forth, one gives the syllable jaḥ to the practice assistant. By reciting jaḥ jaḥ jaḥ jaḥ, one should first lay the line of Mahābrahmā.
Then, having laid the second Brahmā line, one should divide the area into nine parts in order, starting from the east. Having made the central palace in the middle part, one should then lay the lines for the gates, the gate-extensions, the gate-posts, the lintels, the toraṇas, and so forth, proceeding in a clockwise direction.
Then, at the center of the maṇḍala, one should generate from the syllable HŪṂ a single-pronged acacia-wood vajra that has the appearance of a five-pronged vajra. Striking it with the mantra: OṂ VAJRA KĪLI KĪLA SARVA BANDHANA DRETIṂ KURU, one should then use the cord attached to it to strike the lines for the outer perimeter of the inner maṇḍala, consisting of a vajra garland. By means of that, the five maṇḍalas should be made to possess eight pillars. With that same cord, one should strike the lines for the outer maṇḍala: the lines for the three garlands of vajras and so forth, the perimeter, the great perimeter, the four continents, the six maṇḍalas, and the lines for the garlands between them. Following that, the lines for the wheels should be struck in the east and so forth, as indicated by the Brahmā lines. This is the brief ritual for the lines.
Then, if someone intends to create obstacles for the maṇḍala or sends forth wind, rain, and so forth, one should use the light of the maṇḍala to fashion images of obstructing deities and others out of earth from an anthill within the maṇḍala. Having performed the rituals for cutting the wind and averting the rain according to the procedure of the noble Acala samādhi, one should draw the maṇḍala. First, in vessels of precious materials and so forth, one should place the white and other colors in their respective four directions. Then, emanations such as the Purifier of All Lower Realms should be emanated from the hearts of all the Tathāgatas.
In that regard, with the samādhi of Purifying the Lower Realms, one should form the single-pointed vajra mudrā and, reciting "Oṃ vajramukti bhāvati hūṃ," consecrate the white [pigment] as pearl. Likewise, with the samādhi of the Jewel Crest, one should bind the blazing jewel mudrā and, reciting "Oṃ ratnasuvarṇa bhāvati hūṃ," consecrate the yellow pigment as gold. With the samādhi of Śākyamuni, one should bind the lotus mudrā and, reciting "Oṃ mune padmarāga bhāvati dhīḥ," consecrate the red pigment as ruby. With the samādhi of Great Blossoming Flowers, one should bind the sword mudrā and, reciting "Oṃ karmamargata bhāvanī aḥ," consecrate the green pigment as emerald. With the samādhi of Vairocana, one should bind the five-pronged vajra mudrā and, reciting "Oṃ sarvatathāgata vajravati hūṃ," consecrate the blue pigment as either vajra or lapis lazuli.
Then, having extracted the kīla situated at the center of the maṇḍala with four "hūṃ" syllables, the pit should be filled with the five-colored pigments and leveled. For a universal monarch, it is the precious gems themselves. For merchants and the like, it is grain flour colored with pigments. For a yogin, it is to be made from earth and so forth. Having generated the syllable Dhīḥ and A in the right and left eyes as sun and moon maṇḍalas, one should look with the gaze of a wrathful deity and open the gates. Then, in order to make the pigments abundant:
Recite "Oṃ vajracitra samaya hūṃ" and, while focusing on the blessing of truth, recite the root mantra of the Tathāgata one hundred and eight times or continuously. Through the yoga of Vajrasattva or the samādhi of the Tathāgata who Completely Purifies All Lower Realms, take up white pigment with the Vajrasattva mudrā. Recite "Oṃ vajrarāga samaye hūṃ" and draw it in the center. Then, proceeding from the northeast corner, take up the pigments of your respective family with the mantras of your respective family, such as "Oṃ ratnarāga," and draw them continuously with the Vajrāṅkuśa or the Vajramuṣṭi mudrā. First, draw white, and likewise yellow, red, green, blue, and so forth. To bring out the luster, the colors should be mixed with one another, such as white and red.
Regarding that, first, in the center of the maṇḍala, at the hub of a sixteen-spoked yellow wheel, construct the maṇḍala of the five Sugatas with eight pillars such as the vajra. Upon a sixteen-petaled lotus seat, summon the Blessed One, the Great Vairocana, who dwells in the intermediate space, by means of the method of summoning and so forth with your own samaya mudrā. Having summoned, entered, and bound him, bring him under your control, seal him with the four mudrās, and having blessed and pleased him, establish him there. One should understand that the same applies to all [the deities].
In the center of that, in the eastern maṇḍala of Vairocana, is Sarvadurgatipariśodhana. In the south is Ratnaketu; in the west is Śākyamuni; and in the north is Mahāpuṣpa. In the southeast is Māmakī; in the southwest is Buddhalocanā; in the northwest is Pāṇḍaravāsinī; and in the northeast is Tārā. On the spokes of the wheel, the four spokes of the east are to be occupied by the four beginning with Vajrasattva. Likewise, on the spokes of the south are those beginning with Vajraratna; in the west are those beginning with Vajradharma; and in the north, the four beginning with Vajrakarma are to be arranged. In the four corners outside the rim of the wheel, upon lotuses: in the southeast are Lāsyā and Dhūpā; in the southwest are Mālā and Puṣpā; in the northwest are Gītā and Ālokā; and in the northeast, Nṛtyā and Gandhā are to be arranged. In the inner courtyard of its archways, on the pedestals, the sixteen Bodhisattvas of the Fortunate Aeon beginning with Maitreya are to be arranged. There, in the east, the four beginning with Śūraṅgama, Candraprabhakumāra, Samantabhadra, and Bhadrapāla are to be arranged. Likewise, in the south, Jālinīprabha, Gaganagañja, Vajragarbha, and Amitābha are to be arranged. In the west, Sarvaduḥkhapraśamana and Jñānaketu...
Akṣayamati, and Pratibhānakūṭa—these four should be placed. In the northern direction, Maitreya, Sarvadurgatipariśodhana, Gandhahastin, and Amoghasiddhi—these four should be placed. At the gates, the four such as Vajrāṅkuśa and the others should be placed. Their gates should be adorned with five-tiered archways (toraṇa), the seven types of precious gems, bells, banners, vajra-jewels, and canopies, yak-tail whisks, mirrors, and so forth, upon the lintels of the doors. Above the archways, on both sides of the Dharma wheel, one should fashion eight deer, and eight victory banners (dhvaja) bearing the wheel, the jewel, the mirror, and the sword. In the courtyard outside the gates, one should place the goddesses representing the five supreme sensory qualities, such as form and the rest. Their precious ledges should be adorned with nets and half-nets of pearls, and the sound of the bells should be made to resonate above the heads of the goddesses. They should be further adorned with flowers and the like, and their peaks should be encircled by a vajra-cluster, a lotus, and a garland of flames. Outside of that is a white wheel with thirty-two spokes. On the eastern spoke, upon a lotus, are the noble Ānanda, Śāriputra, Subhūti, Kāśyapa, Mahā-Aśvajit, Aśva, Upāli, and Maudgalyāyana, white in color and holding alms bowls and mendicant staffs.
He remains in the attire of one who has gone forth. On the eight spokes of the southern direction are the noble Pratyekabuddhas Kapila, Prabhāsa, Sarvagāmin, Pralambabāhu, Sūryaketu, Śākyaprabha, Padmaka, and Subhadra. They are yellow in color and remain upon lotuses in the posture of the mudrā of equanimity, in the attire of Sugatas. On the eight spokes of the western direction, for the sake of sentient beings, one should arrange the emanations of the Tathāgata: the great wrathful Mahābala, Ārya Acala, Yamāntaka, Hayagrīva, Amṛtakuṇḍalī, Nīladaṇḍa, Vijayottara, and Trailokyavijaya. Among them, Mahābala is blue in color, with one face and two arms; his right hand holds a vajra-club and his left holds a fly-whisk, with his fangs bared. Acala is dark maroon in color, holding a vajra in his right hand and a noose in his left. Yamāntaka is black in color, holding a skull-staff in his right hand and a noose in his left. Hayagrīva is red in color, holding a lotus in his right hand and a skull-cup in his left. Amṛtakuṇḍalī is green in color, holding a vajra in his right hand and making the threatening gesture with his left. Nīladaṇḍa is blue in color, holding a staff in his right hand and an iron hook in his left.
Parājitā is white in color, holding a sword in her right hand and a human head in her left. Trailokyavijayā is blue in color, holding a vajra in her right hand and a bow and arrow in her left. All of them are draped in tiger skins, have terrifying faces with bared fangs, and stand with their left legs extended upon human corpses. On the eight spokes of the northern wheel are their hosts of messengers: the lion-faced, the tiger-faced, the owl-faced, the crow-faced, the snake-faced, the deer-faced, the boar-faced, and the [other] faces, each abiding in a color corresponding to their respective principal deity and holding hands filled with human hearts and internal organs.
Outside of that, on a sixty-four-spoked wheel, one should proceed everywhere with the "Vajra Speed" mantra: oṃ vajravega ja samaya. On the four spokes in the east and so forth, upon lotuses, one should place Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa in the attire of the worldly maṇḍala. To their left, one should arrange the Earth Lord, Yama, Varuṇa, Agni, Rākṣasa, Vāyu, and Nirṛti with the colors and hand symbols as taught in the maṇḍala of the World Protectors. To their left are the Sun and the Moon.
Mars, Jupiter, Venus, Saturn, and Rāhu are to be arranged. Then, furthermore, in the eastern direction and so forth, in their proper order, the lunar mansions Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasu, Puṣya, Maghā, Pūrvaphalgunī, Uttaraphalgunī, Hastā, Citrā, Svātī, Viśākhā, Anurādhā, Jyeṣṭhā, Mūla, Pūrvāṣāḍhā, Uttarāṣāḍhā, Śravaṇā, Abhijit, Śatabhiṣā, Pūrvabhādrapadā, Uttarabhādrapadā, Revatī, and Aśvinī are to be arranged. Then, to their left side, the eight great ṛṣis are to be arranged. Among them, the great ṛṣi Vyāsa is red in color and very tall; in his right hand he holds a manuscript of the Vedas, and in his left he holds a rosary, adorned with a topknot of matted hair. The ṛṣi Vāradhvaja is yellow in color; with his right hand he holds a flower, and with his left he holds kuśa grass. The great ṛṣi Kapila is yellowish-white in color; with his right hand he holds a water-pot (kamaṇḍalu), and with his left he joins his thumb and ring finger at his heart. The great ṛṣi Prajāpati is blue in color; with his right hand he holds a rosary, and with his left he holds a water-pot. The great ṛṣi Ātreya is ash-gray in color; with his right hand he holds a manuscript, and with his left he holds fruit. The great ṛṣi Vasiṣṭha is—
The one of yellow color has his right hand in the mudrā of granting protection and his left hand holding a lotus. The great sage Kṛṣṇa is black in color; his right hand holds a rosary, and his left hand is in the gesture of granting speech. The great sage Kaṇāda is white in color; his right hand holds a flower, and his left hand should be depicted resting on his knee.
The eight principal worldly deities should be depicted: the asura lord Vemacitra, white in color, holding a sword in his right hand; the gandharva lord Pañcaśikha, green in color, holding a lute with both hands; the garuḍa king Suvarṇākṣa, blue in color, holding a flower; the yakṣa king Vaiśravaṇa, yellow in color, holding a club in his hand; the nāga king Nanda, white in color, holding a lotus with both hands; the rākṣasa king Daśagrīva of Laṅkā, black in color, holding a skull and a human head with both hands; and the preta king Jvālāmukhī, dark red in color, extremely emaciated, holding a blazing iron ball in his hand.
Outside of that, on a single great perimeter, there is a six-spoked wheel. In the abode of the gods, one should draw the perimeter of the celestial palace surrounded by vases of nectar. In the abode of humans, there are the four continents.
In that regard, in the eastern direction, Śakra is white in color, with three eyes, mounted upon an elephant, holding a vajra in his right hand, and surrounded by his wife and retinue. In the southern direction, Brahmā is yellow in color, with three heads, seated upon a lotus, and with his four hands making the gestures of holding a water-pot, a rosary, a fly-whisk, and granting boons, surrounded by his wife and retinue. In the western direction, Viṣṇu is blue in color, with four hands; the two right hands hold a club and a rosary, and the two left hands hold a wheel and a conch, surrounded by his wife and retinue. In the northern direction, Maheśvara is black in color, with four hands, mounted upon a bull, holding a water-pot and a trident with two hands, embracing a goddess with one left hand, and the last hand in the gesture of granting boons, surrounded by his retinue—these should be drawn. In the abode of the asuras, they should be drawn in the form of weapons. In the abode of animals, lions, tigers, and so forth should be drawn. In the abode of hungry ghosts, they should be drawn in the form of those who are extremely emaciated. In the abode of the hells, the śamali tree, masses of fire, and so forth should be drawn. In the intervals between the four continents, the great sisters Jayā, Vijayā, Aparājitā, Parājitā, Ḍākinī, and Piśācī, and so forth, should be drawn in female form; within those areas, mountains, trees, rivers, ponds, and so forth should be drawn.
All those gods should be arranged by means of the application of descending from the intermediate space, reciting their respective heart-mantras with their respective great mudrās. In that regard, the root maṇḍala should be formed with their respective heart-mantras. For the [Buddhas of the] Fortunate Aeon, the heart-mantra to be invoked is: OṂ SARVA SAṂSKĀRA, and so forth. For the Śrāvakas, it is: OṂ SARVA ŚRĀVAKA BUDDHA SUTĀ A. For the Pratyekabuddhas, it is: OṂ BUDDHA ŚI SVĀ. For the Wrathful Ones, it is: OṂ VAJRA KRODHA SAMAYA. For the Messengers, it is: OṂ DŪTA CITI KARMA KURU. For the [Guardians of the] Directions, it is: OṂ LOKAPĀLA DHARMA RAKṢA SVĀHĀ. For the planets such as the Sun, it is: OṂ SARVA GRAHA SAMAYA HŪṂ. For the constellations, it is: OṂ SARVA NAKṢATRA SAMAYA HŪṂ. For the Sages, it is: OṂ SARVA ṚṢI BHA ŚUDDHA SAMAYA HŪṂ. For the principal worldly beings, it is: OṂ LOKAPRAVṚTTI SAMAYA HŪṂ. For Brahmā, it is: BRAHMAṆĀYE HŪṂ. For Śakra, it is: OṂ ŚAKRE SVĀ. For Viṣṇu, it is: OṂ VIṢṆU VIŚUDDHA. For Maheśvara, it is: OṂ PAŚUPATI NĪLAKAṆṬHA. For the abode of the gods, it is: OṂ DEVA YE SARVA SVĀHĀ. For humans, it is: OṂ NARAYĀNA. For the asuras, it is: OṂ ASURĀYA SVĀHĀ. For the animal realm, it is: OṂ TIRYAKĀYA SVĀHĀ.
For the hungry ghosts, one should say: oṃ pretāya sarva svāhā. For the hell beings, one should say: oṃ sarva nārake svāhā. With these, one should cause [the deities] to descend into the maṇḍala from the sky. Regarding all of these, the Blessed One has taught that one should either arrange drops or seed-syllables, or arrange lotuses themselves; this is the concise ritual for drawing the maṇḍala.
Having thus properly arranged the maṇḍala, one should surround the outer perimeter of the maṇḍala with a platform twelve finger-widths high. Having smeared it with fragrant scents and strewn flowers upon it, one should arrange lamps, food offerings, a chamber for incense such as agarwood, vases, fragrances such as camphor, drinks such as saffron, snacks such as fruit, arrows, mirrors, swords, flower garlands, garments, ornaments, canopies, parasols, victory banners, flags, and forms of birds such as peacocks—no fewer than one hundred and eight, twenty-one, or ten.
At the time of evening, having formed the samaya-mudrā of Vajradhātrī and having bathed and anointed oneself with scents, one should enter [the maṇḍala] while adorned with an upper garment, a lower garment, a crown, silk pendants, utpala flowers, bracelets, rings, necklaces, armlets, and all other ornaments, while also reciting: oṃ vajrasattva hūṃ.
Following that, the Vajra Master, remaining in meditative equipoise, sits in the center and offers a garland of flowers to the Blessed One Vairocana. Having performed a dance, he takes it and, through the application of Vajra Hūṃkāra, should bind it upon his own head. Then, one should mentally open the four gates, reciting: oṃ vajradhara udghāṭaya samaya praveśaya hūṃ. Having said this, one should open them in a wrathful manner by joining the vajra index fingers well, turning them palm-upward, tying the two little fingers together, and making the thumbs into fists.
After that, one should purify all the ritual substances with water over which the Vajrayakṣa mantra has been recited at the conclusion of the emptiness meditation, using: oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Following that, one should complete the three types of meditative absorption: the initial application, the supreme king of the maṇḍala, and the supreme king of activities. Having sealed everything with the entire array of offerings, one should complete all the empowerments and so forth for oneself. In that regard, the mudrās of the deities of the Great Self and the deities generated through compassion should be understood from the section on the torma offering.
As for the mudrās of the deities who have become gurus, they are as follows: holding the left hand in the manner of grasping a religious robe while holding an alms bowl, and making the right hand in the manner of teaching the Dharma, is the samaya mudrā of all the Noble Śrāvakas. Joining the palms at the heart from that same position is the action mudrā. The great mudrā should be understood from the action mudrā itself.
Crossing both hands at the navel in the gesture of meditative concentration is the samaya mudrā of the Pratyekabuddhas. From that same position, making the right hand in the gesture of teaching the Dharma is the karma mudrā. The mahāmudrā is to be meditated upon as suchness.
Binding the vajra-fist and joining the two index fingers firmly, then placing the thumbs and middle fingers as a vajra at the forehead, is the samaya mudrā of Mahābala. Holding both hands as if grasping a fly-whisk and a lasso is the karma mudrā. Forming the vajra-bind and making the hook and lasso of activity is the samaya mudrā of Acala. Separating those same hands to the right and left and holding them is the karma mudrā.
From the vajra-bind, aligning the two middle fingers, pressing the left ring finger with the right index finger, and the left index finger grasping the right ring finger to form a circle, then turning the two thumbs outward and placing them in the manner of a mouth, is the samaya mudrā of Yamāntaka. Making the gesture of brandishing a staff with that same mudrā is the karma mudrā.
Joining the two vajra-fists by linking the little fingers like a chain, aligning the index fingers and raising them upright to place them at the forehead, is the samaya mudrā of Hayagrīva. Holding both hands raised to the sides of the face is the karma mudrā. Pressing the two thumbs against the nails of the little fingers and placing them near the shoulders in the manner of binding a vajra is the samaya mudrā of Amṛtakuṇḍalī.
Crossing the two palms and holding them to the chest is the action mudrā. From the vajra-binding, raising the right index finger like a staff is the samaya mudrā of Nīladaṇḍa. Extending the left hand in the threatening gesture and the right hand as if brandishing a staff is the action mudrā. From the vajra-binding, bending the two index fingers in the manner of opening them is the samaya mudrā of Aparājita. Holding the left hand in the threatening gesture at the heart and making the right hand in the manner of palms joined is the action mudrā. From the vajra-binding, making the fingers blaze is the samaya mudrā of Trailokyavijaya. Linking the little fingers like a chain and holding the two index fingers in the threatening gesture at the heart is the action mudrā.
The Great Seal (mahāmudrā) is the visualization of their bodies. On the tongues of all of them, from the syllable HRĪḤ, a lotus arises; above that, from the syllable Ā, a moon maṇḍala; and above that, from the syllable HŪṂ, a vajra. In the center of that, one should visualize the Blessed One Amitābha, red in color, arising from the syllable HRĪḤ. The recitation of all the mantra syllables is the Dharma Seal (dharmamudrā). Regarding the essence mantras (hṛdaya): for the Śrāvakas and Pratyekabuddhas, they are the essences mentioned above. For the wrathful deities, they are: OṂ VAJRAKRODHA MAHĀBALA UCCHUṢMA KRODHA HŪṂ; OṂ ĀRYA ACALA HŪṂ; OṂ YAMĀNTAKA HŪṂ; OṂ HAYAGRĪVA HŪṂ; OṂ AMṚTAKUṆḌALI HŪṂ; OṂ NĪLADAṆḌA HŪṂ; OṂ APARĀJITA HŪṂ.
Oṃ trailokyavijaya hūṃ. Thus it is said. From the vajra-binding, opening both hands and making the gesture of extending the tongue is the samaya-mudrā of all messengers. Holding the left hand like a vessel and making the right hand the gesture of eating is the karma-mudrā. The mahāmudrā is as before. The dharma-mudrā is also as before, but the mantra to be recited is: Oṃ siṃhāsye hūṃ, oṃ vyāghrāsye hūṃ, oṃ ulūkāsye hūṃ, oṃ kākāsye hūṃ, oṃ vṛṣāsye hūṃ, oṃ sarvapaśye hūṃ, oṃ hāraṇīye hūṃ, oṃ sūkarāsye hūṃ. In the four directions of the maṇḍala, the sublime Dharma should be read upon lion thrones. There, in the eastern direction, the Perfection of Wisdom in Eight Thousand Lines should be recited. In the southern direction, the King of Samādhis Sūtra should be read. In the western direction, the Gaṇḍavyūha should be read. In the northern direction, the Ratnakūṭa should be read. Then, when all the rituals such as the descent of the deity are complete, take the victorious vase endowed with the characteristics explained above. Recite: Oṃ mahāsukha vajra āmaka samayodaka siddhi abhiṣiñca sarvasukasya mana samaya idaṃ kuru kuru jaḥ hūṃ vaṃ hoḥ a. Having said this, hold the samaya-mudrā of Vairocana, recite the mantra twenty-one times over a branch of flowers, and place it before the Blessed One Vairocana.
The other vases as well, which bear the signs of the "Complete Purification of All Lower Realms" and so forth, should be consecrated with one's own samaya-mudrā and the mantra oṃ vajrodaka hūṃ recited one hundred and eight times. Then, one hundred or more offerings of various garments should be presented. Likewise, having made perfect offerings with the ten types of music and all the ritual implements such as the sword, the practice companions should be stationed within the maṇḍala. To pacify obstructing spirits, an outer torma offering should be given. Regarding that, the torma vessels should be large, such as copper pots, and there should be no fewer than one hundred or eight.
All the worldly yogis of one's own family lineage are summoned. Beneath the vessel, one visualizes a wind maṇḍala from yaṃ, above that a fire maṇḍala from raṃ, and above that a vast precious vessel from bhrūṃ. Inside that, from hūṃ arises a vajra, and at its hub, a hūṃ is visualized. From this, vajra and activity fires blaze forth, transforming the contents into divine nectar possessing a hundred flavors. From the hūṃ residing at the hub, light rays radiate into the expanse of space, taking the wisdom nectar from the hearts of all the tathāgatas. As these merge, the vajra also melts, and everything becomes of one taste. Having blessed it with the three syllables, one should invite the deities by summoning them with light rays. First, having presented the torma by showing one's own samaya, they should be requested to depart.
Regarding those, their mantras and mudrās are as follows:
Performing the gesture of playing a lute, recite: Oṃ dhṛtarāṣṭrāya svāhā. This is the secret mantra and mudrā of Dhṛtarāṣṭra.
Performing the gesture of holding a sword, recite: Oṃ virūḍhakāya svāhā. This is the mantra and mudrā of Virūḍhaka.
Performing the gesture of holding a noose with the index fingers, recite: Oṃ virūpākṣāya svāhā. This is the mantra and mudrā of Virūpākṣa.
Forming the two thumbs of both hands like the nose of a mongoose, recite: Oṃ vaiśravaṇāya svāhā. This is the mantra and mudrā of Vaiśravaṇa.
Forming the fingers of the hands into a vajra, recite: Oṃ indrāya svāhā. This is the mantra and mudrā of Indra.
Joining the right thumb with the syllable Oṃ, recite: Oṃ brahmaṇe svāhā. This is the mantra and mudrā of Brahmā.
Forming both hands like a wheel, recite: Oṃ viṣṇave svāhā. This is the mantra and mudrā of Viṣṇu.
Forming the mudrā of the trident, recite: Oṃ maheśvarāya svāhā. This is the mantra and mudrā of Maheśvara.
Placing the index finger against the side of the right thumb, recite: Oṃ agnaye svāhā. This is the mantra and mudrā of Agni.
Joining the palms together, extending the two ring fingers outward, and placing them at the heart, recite: Oṃ yamāya svāhā. This is the mantra and mudrā of Yama.
Forming a fist with the right hand, the index and middle fingers are made like a sword: oṃ sarvanairṛtyāya svāhā. This is the mantra and mudrā of Nairṛti. Forming the index finger of the left hand like the head of a noose: oṃ varuṇāya svāhā. This is the mantra and mudrā of Varuṇa. Forming both hands like a banner: oṃ vāyave svāhā. This is the mantra and mudrā of Vāyu. Forming the thumb like the nose of a mongoose: oṃ yakṣāya svāhā. This is the mantra and mudrā of the Yakṣa. From the very hand of Maheśvara: oṃ juṃ juṃ śiva svāhā. This is the mantra and mudrā of Īśāna. Forming the index finger like a hook, and from holding a vase with both hands:
Oṃ pṛthivyai svāhā. This is the mantra and mudrā of the Earth Goddess. Resting the left hand on the hip, the right hand is positioned as if uttering a word: Oṃ grahāya svāhā. This is the mantra and mudrā of the Ṛṣis. Resting the left hand on the hip, the right hand is positioned as if grasping a sword: Oṃ sarvāsura svāhā. This is the mantra and mudrā of all the Asuras. With both hands, one performs the gesture of playing a lute: Oṃ sarvagandharva svāhā. This is the mantra and mudrā of the Gandharvas. Interlocking the little fingers of both hands and joining the backs, the index and middle fingers are positioned as if opening a mouth, and the two ring fingers are made like wings. The two thumbs are then held hollowed out.
OṂ SARVA RAKṢA GARUḌA SVĀHĀ. This is the mantra and mudrā of the garuḍas. Forming the thumbs like the ears of a mongoose, OṂ YAKṢEBHYAḤ SVĀHĀ. This is the mantra and mudrā of all yakṣas. Forming the fingers of both hands as if they were touching, OṂ SARVA RĀKṢASEBHYAḤ SVĀHĀ. This is the mantra and mudrā of the rākṣasas. Holding the fingers of both hands upward, OṂ SARVA PRETEBHYAḤ SVĀHĀ. This is the mantra and mudrā of the pretas. Raising the index finger of the right hand to the heart, OṂ SARVA MANUṢYEBHYAḤ SVĀHĀ. This is the mantra and mudrā of humans. Placing both hands on the ground, OṂ SARVA TIRYAKBHYAḤ SVĀHĀ. This is the mudrā of animals. Holding the fingers of both hands at the heart, OṂ SARVA NARAKEBHYAḤ SVĀHĀ. This is the mantra and mudrā of the hell-beings. Holding a skull-cup with one hand, OṂ CATURBĀGINYAI SVĀHĀ. This is the mantra and mudrā of the sisters. Forming the mudrā of the skull at the head with both hands, OṂ VAJRAḌĀKINĪBHYAḤ SVĀHĀ. This is the mantra and mudrā of the vajra-ḍākinīs. Placing that same skull-cup at the mouth, OṂ SARVA YOGINYAI SVĀHĀ. This is the mantra and mudrā of the yoginīs. Thus, having blessed them with the mudrās and mantras,
Having consecrated the offering cake for all spirits with the mantra, one should offer praise using the verses taught in the Vajra Skull Tantra (Vajraḍāka-tantra), beginning with: "The supreme forefather of the worlds..." and so forth. Then, one should dispatch the offering cake accompanied by various musical sounds, using the verses from the Subāhuparipṛcchā beginning with: "Gods, asuras, yakṣas, kumbhāṇḍas, and mahoragas..." and so forth.
Then, having performed the ritual rinsing (upaspṛśana), in order to pacify any faults of excess or omission, one should perform a peaceful fire offering (śānti-homa) in the eastern direction of the maṇḍala using the mantras of the Tathāgatas and the heart mantras of Buddhalocanā and the others. The disciple and oneself should then bind the mudrās and their responses, having practiced them until they are very proficient; this is the summary of the ritual procedures for the maṇḍala.
Next, after the disciple has bathed the body and been anointed with various fragrances and adorned with a garland of flowers, they are to be led into the maṇḍala while holding a garland of Vairocana. They are made to generate the mind of awakening (bodhicitta) and perform the confession of misdeeds and so forth. At the time of entry, the disciple should sing this vajra song:
"A ho he pāda vajracārya prabhida bhagavān mahāsukha |
mokṣapuraṃ treṇa mama sarvasiddhisukaram |
parasukottama sadvema hāsūtra siddhi dahiyami ||"
Having said this, they should prostrate to the preceptor with joy and delight.
Then, the master, while the disciples remain outside the curtain, visualizes them as Vairocana and asks, "Who are you?" They should reply, "I am the fortunate one of great bliss." Then, having recited the mantra of Vajrayakṣa over a red blindfold, and having formed the mudrā of Vajradhātrī with the right hand, he should place a flower garland [upon them] while reciting: "Oṃ vajra praveśaḥ hūṃ vaṃ hoḥ." He should then recite the essence mantra "Oṃ vajrodaka" over the scented water and say: "Do not speak of this maṇḍala to those who have not seen it. Otherwise, your samaya will be impaired. This is your hell-water; if you transgress the samaya, it will burn you. If you guard the samaya, you will attain accomplishment. Drink this water of vajra-amṛta!" Having said this, he should make them drink it.
Then, at the eastern gate, he should consecrate the three places, such as the heart, with drops of scented water as Vajrasattvī and so forth, and say: "Today you have entered the family of all the Tathāgatas. I shall generate wisdom in you; if by this wisdom you will even attain the state of all the Tathāgatas, what need is there to mention other siddhis? Therefore, do not harbor any doubt." Then, placing a vajra upon their crown, he should say: "This is your samaya. It is the vajra. If you speak of this method to anyone, your head will shatter into pieces."
"Oṃ! Even Vajrasattva himself now dwells within your heart. If you speak of this way, he will immediately split [your heart] and depart." Thus one should say. Then, the command should be given: "From this day forward, I am your Vajrapāṇi; you must do whatever I command you to do. Do not treat me with contempt! Otherwise, without having avoided misfortune, you will pass away and fall into hell." Then, by means of the syllable A, one should visualize oneself as Vajrasattva, white in color. Following that, at one's own heart, one should visualize the syllable A accompanied by a garland of vajra light rays. With the syllable Hūṃ, one should also visualize the disciple as Vajrasattva, free from dust and extremely pure. At the heart, forehead, tongue, and crown of the head, one should mark them with a vajra, a jewel, a lotus, and a crossed vajra, arising from Hūṃ, Trāṃ, Hrīḥ, and Kaṃ. With the mudrā for opening the gates, one should open one's own heart and the disciple's heart. Then, having extracted the syllable A from the vajra residing at one's own heart, one should cause it to be recited in the center of the vajra residing at the disciple's heart. Visualizing that the entire body becomes completely filled, one should say: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!" Then, the Vajra Master should quickly bind the mudrā of Vajradhātrī, place it at the [disciple's] heart, and cause them to say these words.
Oṃ. This is the vajra samaya; it is renowned as Vajrasattva. May this unsurpassed vajra wisdom descend this very day. Oṃ vajrasattva āveśa aḥ. If this is recited one hundred times, the descent will occur. The same should be done for all four families. Once the descent has occurred, visualize a vajra upon the person’s tongue and say "bhya hi vajra"; then they will be able to speak everything. Then, ask, "How do you see this maṇḍala with your eyes?" From seeing it as white and so forth, the siddhis of pacifying and so forth should be indicated. Then, with "oṃ pratigṛhṇa vajra," have them hold the garland. Following that, with "pratīccha vajra hoḥ," they should cast the garland into the maṇḍala. Then, based on the descent mentioned above, the siddhi should be accomplished. Then, saying "Take this great strength," and reciting "oṃ pratigṛhṇa tāmi," the garland should be tied upon their head. Then: "Oṃ, Vajrasattva himself today shall open your eyes. The unsurpassed vajra eye shall open all your eyes." With "he vajra paśya," the face covering should be removed. Then, starting from Vajrāṅkuśa up to the Blessed One Vairocana, they should be shown. Then, with "tiṣṭha vajra," have the disciple release the Vajradhātrī mudrā at the heart. These are the rituals for entering the maṇḍala.
Then, having seated the disciple in front and offered the ritual fees and so forth, first take water from the vase of Vighnāntaka and confer the water empowerment by sprinkling it on the crown of the head, the forehead, the right ear, the nape of the neck, and the area of the left ear, while reciting: oṃ buddha abhiṣiñca oṃ, oṃ vajra abhiṣiñca hūṃ, oṃ ratna abhiṣiñca trāṃ, oṃ padma abhiṣiñca hrīḥ, oṃ karma abhiṣiñca aḥ.
Following that, visualize all the Sugatas, who pervade the infinite reaches of the expanse of space, holding a crown of gold and so forth, and place it upon the disciple’s crown while reciting: oṃ sarvatathāgatavajraratna abhiṣiñca hūṃ. This is the crown empowerment.
Taking the two ends of that same [crown], attach the silk streamers that satisfy the hearts of all the Tathāgatas, and confer the silk streamer empowerment while reciting: oṃ sarvatathāgatapaṭṭakini vajra abhiṣiñca hūṃ.
Then, taking the vajra generated from hūṃ, say: "The vajra empowerment of all the Buddhas is conferred upon you today. To fully accomplish all the Buddhas, take this vajra!" and place the vajra in the disciple’s right hand.
Following that, take the bell generated from āḥ and say: "This is explained as the melody of insight of all the Buddhas. To manifest the profound Dharma, one should hold the reality of the Buddha."
The bell should be placed in the left hand. Then, with both hands in the gesture of embracing, one should confer the master empowerment with the mantra: Oṃ sarva-adhipati-abhiṣiñcāmi tiṣṭha vajra-samaya-stvaṃ. Then, ringing that very bell at the three places and indicating the specific deity family, the name should be bestowed with: Oṃ vajrasattva-abhiṣiñcāmi vajra-nāma-abhiṣekata. Having said this, the name should be given as "O, Glorious [Name]," and these are the knowledge empowerments.
Then, with the four vases of Akṣobhya and the others, and the fifth, the Victorious vase, one should confer the vase empowerment with: Oṃ buddha-kalaśa-abhiṣiñca oṃ, Oṃ vajra-kalaśa-abhiṣiñca hūṃ, Oṃ ratna-kalaśa-abhiṣiñca trāṃ, Oṃ padma-kalaśa-abhiṣiñca hrīḥ, and Oṃ karma-kalaśa-abhiṣiñca aḥ.
Then, forming the mudrās of Vairocana and the others, one should confer the mudrā empowerment with: Oṃ buddha-mudrā-abhiṣiñca oṃ, Oṃ vajra-mudrā-abhiṣiñca hūṃ, Oṃ ratna-mudrā-abhiṣiñca trāṃ, Oṃ padma-mudrā-abhiṣiñca hrīḥ, and Oṃ karma-mudrā-abhiṣiñca aḥ.
Then, using a rosary of pearls, gold, rubies, emeralds, musāragalva, or others appropriate to the family, the master and disciple should recite the essence mantras, such as Oṃ vairocana oṃ, through the hollows of their vajra fists, and then recite: Oṃ buddha-mālā-abhiṣiñca oṃ.
OṂ VAJRA MĀLĀ ABHIṢIÑCA HŪṂ. OṂ RATNA MĀLĀ ABHIṢIÑCA TRĀṂ. OṂ PADMA MĀLĀ ABHIṢIÑCA HRĪḤ. OṂ KARMA MĀLĀ ABHIṢIÑCA AḤ. With these words, the garland empowerment should be conferred.
Then, at the disciple’s heart, upon a fragrant moon maṇḍala, one should apply five drops of the most excellent fragrance, having actualized the five aspects of the meditative absorption of all the tathāgatas. OṂ BUDDHA DHĀRAṆĪ ABHIṢIÑCA OṂ. OṂ VAJRA DHĀRAṆĪ ABHIṢIÑCA HŪṂ. OṂ RATNA DHĀRAṆĪ ABHIṢIÑCA TRĀṂ. OṂ PADMA DHĀRAṆĪ ABHIṢIÑCA HRĪḤ. OṂ KARMA DHĀRAṆĪ ABHIṢIÑCA AḤ. With these words, the dhāraṇī empowerment should be conferred.
Then, having recited auspicious verses with all the auspicious substances, one should hold a precious probe or a probe made of gold and so forth, and sitting in front, say: "Just as the King of Eye-Physicians removed the cataracts of the world, so may the Victorious One remove all the dimness of your ignorance, my son." Having said this, OṂ NETRA APAHARA PAṬALAṂ HRĪḤ. With these words, the eyes should be opened.
Then, taking a mirror, the characteristics of phenomena should be shown: "All phenomena are like reflections: pure, clear, and untroubled; ungraspable and inexpressible; arising entirely from causes and karma. Without dual nature and without abiding, having understood phenomena in this way, act for the incomparable benefit of sentient beings; thus you shall be born as a child of the Buddha."
Then, having taken up the bell, ring it and recite these words: "All phenomena have the nature of space; space itself has no nature. Equal to space, through this leisure and endowment, all is clarified in supreme sameness." Then say, "Pleasure the Tathāgatas," and with the syllable Hoḥ, give the bow and have them shoot four arrows in the four directions, one above, and one below. Piercing the hearts of all Māras, such as the Māra of the Son of the Gods, recite: Oṃ sarvamāra-vidhvaṃsana hūṃ. Then, give the mirror and say: "Vajrasattva is like a mirror: pure, clear, and stainless. The self of all Buddhas has entered into your heart, my son." Oṃ vajrasattva aḥ. Then say, "Know that this is the Vajra Bodhicitta, the lord of all Tathāgatas." Then, place an eight-spoked golden wheel between the two feet and give a conch to the right hand, saying: "From this day forth, by the mere generation of the mind of enlightenment, turn the wheel of Dharma. From this day forward, for the sake of the world, turn the wheel of the Protectors. With the unsurpassed conch of Dharma, fill everything without exception. Do not harbor doubt or hesitation; with a mind free of desire, proclaim the supreme way of Secret Mantra conduct in this world. By doing so, to the Buddhas..."
It is said: "One should repay the kindness of those who have benefited." All those Vajra-holders will protect you from every side. One should confer the empowerment with the mantra: Oṃ vajracakra pravarti āḥ | vajrabhāṣa dharma hrīḥ.
Then, one should confer the empowerment of the seven precious possessions, such as the elephant that utterly destroys the hosts of Māra, as a Dharma King, with the mantra: Oṃ vajracakra ratna abhiṣiñca, and so forth.
Next, the samayas should be proclaimed. One should recite the samayas as they appear in the tantra, beginning with: "You must not kill living beings."
Then, confer the empowerment with these: Oṃ buddhakarma abhiṣiñca oṃ | oṃ vajrakarma abhiṣiñca hūṃ | oṃ ratnakarma abhiṣiñca trāṃ | oṃ padmakarma abhiṣiñca hrīḥ | oṃ viśvakarma abhiṣiñca aḥ.
Then say: "Having gone to the center, for the sake of benefiting all sentient beings, turn the Dharma wheel of the Buddha through various means of training." With this, place a wheel in their hand.
Then, giving a vajra into their hand, say: "In all worlds and in every way, for the sake of benefiting all sentient beings, turn the vajra wheel through various means of training."
Then, giving a jewel into their hand, lead them to the southern gate and say: "In all worlds and in every way, for the sake of benefiting all sentient beings, turn the jewel Dharma wheel through various means of training."
Likewise, leading [the disciple] to the western gate, one should place a lotus in their hand and say: "In all worlds, everywhere, for the sake of benefiting all sentient beings, turn the Dharma wheel of the lotus through various means of training." Then, leading them to the northern gate, one should place a crossed vajra in their hand and say: "In all worlds, everywhere, for the sake of benefiting all sentient beings, turn the Dharma wheel of activity through various means of training."
Then, one should proclaim the command: "The mantra practitioner, endowed with great compassion, should diligently slay those who harm the Buddha's teaching, those who revile the guru, and those who are prisoners [of ignorance], and so forth." This is called the "Master Empowerment" (ācāryābhiṣeka).
Then, at the disciple's heart, one should generate a vajra from the syllable HŪṂ upon a moon maṇḍala. Through the application of the HŪṂ residing at its hub, it pervades the entire body. By that, the transformed body itself becomes the body of all the Tathāgatas, in which Great Vairocana resides. Forming the supreme secret mudrā of the fists, one applies five drops of camphor from the tip of a five-pronged vajra to the lotus of the face. At the disciple's heart, one should visualize Vairocana, the supreme of all Dharma and material things, and recite: OṂ BUDDHA GUHYA ABHIṢIÑCA OṂ; OṂ VAJRA GUHYA ABHIṢIÑCA HŪṂ; OṂ RATNA GUHYA ABHIṢIÑCA TRĀṂ; OṂ PADMA GUHYA ABHIṢIÑCA HRĪḤ; OṂ KARMA GUHYA ABHIṢIÑCA AḤ. Thus it is said.
The secret empowerment should be conferred. Then, having bound the mudrā of the non-duality of method and wisdom, one should say: Oṃ vajropāya mahāsukha abhiṣiñca aḥ | oṃ hūṃ trāṃ hrīḥ aḥ. At the disciple’s heart, upon a moon maṇḍala, one should place the supreme body of the wisdom-vajra of the hearts of all the tathāgatas, Vairocana, the Great Glacial Ocean, in the form of the Blessed One Vajrasattva. Generating the disciple through the yoga of equality, like a wish-fulfilling jewel in the sky, one should say:
"Emaho! The vajra wisdom of all the buddhas is like space; it is free from all conceptualization, the very nature of mind, like an illusion. This is the unsurpassed Vajrasattva."
Then, having formed the two tathāgata fists, holding the religious robe with the left hand in the manner of grasping it, and placing the feet upon an eight-petaled lotus, one offers a white parasol with a precious handle. Visualizing oneself in the form of all the tathāgatas, one should address the disciple as follows:
"Since you have been prophesied by this supreme secret ritual, all the tathāgatas of the ten directions and three times, along with all the bodhisattvas and others, shall say: 'From the unsurpassed precious treasury of buddha-fields, a noble son named [Name] shall become the tathāgata, arhat, perfectly complete buddha named [Name], and [this] secret mantra...'"
One should say: "By the power of this maṇḍala, you have been prophesied with one voice, saying, 'You have attained manifest, complete buddhahood.'" Then recite: oṃ sarvatathāgatavyākaraṇāmi tvām amukanāma tathāgatasiddhi bhavatu gati atitaraṇa sphāḥ.
Then, one should provide encouragement, saying: "In every respect and in all ways, by the mere power of your having generated the supreme mind of great awakening, you are irreversible. Because you are irreversible, you abide in the aggregate of certainty; because you are certain of unsurpassed, perfect, and complete awakening, you are a future buddha. Since the three times are equal, you should realize that you are currently a tathāgata, an arhat, a perfectly complete buddha."
Then, taking a vajra and placing it in their hand, one should form the mudrā of supreme awakening with both hands at the heart and say:
"Emaho! Vajrasattva, from this day forth,
With a vajra of a perfectly pure mind,
Rely upon the unbearable bliss of your own samaya.
You shall become equal to all the Buddhas,
Constantly providing the minor happiness of beings.
This is the vajra held in the hand
Of all the Buddhas and Vajrasattva;
You must always hold it,
Firm in the conduct of Vajrapāṇi."
Then, reciting: oṃ sarvatathāgatasiddhi vajrasattva samaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hi hi hi hi hūṃ, one should cause them to take up the vajra conduct.
Then, having recited the samaya of the great secret and having perfectly worshipped that very disciple with the entire assembly of offerings, such as the Lāsyā goddess and so forth, and having perfectly praised him with the one hundred and eight names, one should teach the dharma of the unsurpassed great accomplishment. Having bestowed the great yoga of the completely pure twelve samādhis of all the tathāgatas, the disciples should perform the practice starting from the eighth day of the waxing moon of the first month of autumn. Then, having shared all those roots of virtue in common with sentient beings and dedicated them to the mahāmudrā, one should request all the buddhas to depart. Having swept the entire maṇḍala with the mantra "Oṃ akāro mukhaṃ sarvadharmāṇām" and so forth, one should offer the leftovers, the great torma, and all the offering materials, and then cast them into a great river.
Then, having constructed a hearth for all activities at the eastern gate of the maṇḍala, one should perform one hundred thousand fire offerings with the root mantra of the tathāgata for the pacifying fire ritual; one thousand fire offerings in the great maṇḍala of the Mother; and one hundred and eight fire offerings for the essence of the maṇḍala. Following that, one should also perform one hundred and eight fire offerings for all sentient beings, including the guardians of the directions. After that, having protected [the disciple] with the Vajra Protection, one should draw the protection wheel as the twelve-spoked wheel of the tathāgatas and perform the consecration.
Having wrapped it in gold and the like, it should be tied to the right upper arm with a thread of five-colored silk. Furthermore, a great feast and a vast assembly of gifts should be offered to the great community of monks.
Through whatever stainless virtue has been obtained from the Sarvasamayasaṃgraha, the tantra of the King who Purifies Evil and Possesses Glory, may I and the entire multitude of living beings abandon all stains and become glorious Vajradharas, empowered by all the Victors.
This concludes the Mahāyoga Tantra Ritual of the Great Maṇḍala of the Glorious Purification of All Lower Realms, composed by the great Vajrācārya Ānandagarbha, a disciple of the great Vajrācārya Vajravarman of Siṃhala. It was translated, edited, and finalized by the Indian abbot Kiraṇakārabhadra and the translator-monk Khyung-grags.
In Vinaya material ལྟུང་བ is a monastic offence (āpatti); 'fall' is the literal sense but reads as a physical fall in En
Cite thisAnuvāda, “A Maṇḍala Ritual of the Glorious “Purification of All Bad Transmigrations” called “The Garland of Compassion”” (Toh 2631), machine draft, 2026.https://naxiai.com/tibetan/works/toh2631
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.