Cakrasaṃvara Samādhi

by Leela Vam

A THESIS

submitted to

Oregon State University

in partial fulfillment of the requirements for the degree of

Baccalaureate of Science in Religious Studies

Baccalaureate of Arts in International Studies

Presented June 2, 2021 Commencement June 2021

AN ABSTRACT OF THE THESIS OF

Leela Vam for the degree of Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies presented on June 2, 2021. Title: Cakrasaṃvara Samādhi.

Abstract approved:______Stuart Sarbacker

The following text is a consolidated version of the Cakrasaṃvara Samādhi, along with the Maṇḍala, Sūryārgha, Pañcagavya, Guru Pādārgha, Kāybhaḥ Pūjā, Rahasya Pūjā, Kalaśa Pūjā, Vāruṇī Pūjā, Bali Pūjā, Kīgaḥ Tine, and a Pātra Jñāna. The Cakrasaṃvara Samādhi, as has been discussed above, is the primary pūjā and practice of Newah Mahāyāna-Vajrayāna Buddhists. The Guru Maṇḍala, the full name of which is Guru-maṇḍalārcanam, "Guru Worship", is the primary daily rite of Newah Buddhists, and is the primary preliminary practice of the Cakrasaṃvara Samādhi. The remainder are either additional preliminary or ancillary rites that go along with the Guru Maṇḍala and Cakrasaṃvara Samādhi.

Key Words: Cakrasaṃvara, Samādhi, Newah, Mahāyāna-Vajrayāna,

Corresponding e-mail address: [email protected], [email protected] ©Copyright by Leela Vam June 2, 2021 Cakrasaṃvara Samādhi

by Leela Vam

A THESIS

submitted to

Oregon State University

in partial fulfillment of the requirements for the degree of

Baccalaureate of Science in Religious Studies

Baccalaureate of Arts in International Studies

Presented June 2, 2021 Commencement June 2021 Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies project of Leela Vam presented on June 2, 2021.

APPROVED:

______Stuart Sarbacker, Mentor, representing Religious Studies

______Rebekah Lancelin, Committee Member, representing International Studies

I understand that my project will become part of the permanent collection of Oregon State University. My signature below authorizes release of my project to any reader upon request.

______Leela Vam, Author Table of Contents

1. Introduction 1

2. Texts and Methodology 24

3. Sūryārgha, " " 35

4. Guru-pādārgha, "Guru Foot Offering" 37

5. Pañcagavya Śodhana, "Purification of the Five Cow Products" 38

6. Guru-maṇḍalārcanam, "Guru Mandala Worship" 40

7. Kāybhaḥ Pūjā, "Ṭīkā Pot Worship" 68

8. Rahasya Pūjā, "Secret Worship" 70

9. Cakrasaṃvara Samādhi, "Cakrasaṃvara " 71

10. Kalaśa Pūjā, "Kalaśa Worship" 96

11. Vāruṇī Pūjā, "Vāruṇī Worship" 103

12. Kīgaḥ Tine, "Throw Rice" 109

13. Pātra Jñāna, "Calendar Knowledge" 110

14. Sources and Abbreviations 114

15. Notes to the Translation 115

16. Bibliography 163

Cakrasaṃvara Samādhi

Introduction

This text is a consolidated version of ritual texts from the Newah Buddhist tradition. The Newah are the primary inhabitants of the Valley, going back to the Licchavi period, 300-879 CE, which was then known as the " Valley". The Newah are the descendants of Himalayan peoples, whose language was Tibeto-Burmese, who were assimilated into by Sankrit/Prakrit speaking peoples emigrating from North ,1 some of which were the Śākyas, the family of Śākyamuni, "Sage of the Śākyas", the historical Buddha, Siddhārtha Gautama, born 543 BCE in , which is within the southern border of the modern nation-state of Nepal.

The primary teaching of Śākyamuni Buddha was the Catvāri Āryasatyāni, "The ", which are as follows:

1. duḥkha "life is suffering" 2. samudaya "suffering arises from craving" 3. "the cessation of craving is the end of suffering" 4. mārga "there is a path which leads to the end of suffering"

The fourth truth, also known as the Āryāṣhṭāṅgamārga, "The Eightfold Path", consists of eight limbs divided into three parts as follows:

I. "wisdom" 1. samyag-dṛiṣhṭi "right " 2. samyak-saṃkalpa "right intention"

II. śīla "moral conduct" 3. samyag-vāc "right speech" 4. samyak-karmanta "right action" 5. samyag-ājīva "right livelihood"

III. samādhi "meditation" 6. samyag-vyāyāma "right practice" 7. samyak-smṛiti "right " 8. samyak-samādhi "right meditation"

1. Slusser, Mary Shepard (1982), Nepal Mandala, pt. 1, ch. 1, p. 8. 1 The word for "craving", the cause of suffering, is tṛiṣhṇā, which is limited to harmful desires, which consists of kāma, "sensual pleasure", the gratification of the senses including mental fantasies, , "", the instinctual urge for self-preservation and continuance, and vibhava, "non-existence", harmful destructive desires directed towards ourselves and others. In addition to tṛiṣhṇā, there are also the additional Tri-viṣha, "", which consist of lobha, "greed", dveṣha, "hatred", and , "ignorance".2

To become Buddhist, the Buddha's followers would take in the Buddha, , and . The Dharma, was the teachings of the Buddha, and the Sangha, was the community of the Buddha's followers. The moral conduct (śīla) Buddhists follow are the Pañcaśīla, "", for the laity, Aṣhṭaśīla, "", for nuns and novice monks, and Daśaśīla, "Ten Precepts", for fully ordained monks. The Pañcaśīla consists of abstaining from the following:

1. prāṇātipāta "destroying life" 2. adattādāna "taking that which is not given" 3. kāma-mithyācāra "improper sexual conduct" 4. mṛiṣhāvāda "lying" 5. surā-maireya-madya-pramāda-sthāna "being intoxicated by alcohol"

The Ten Precepts, consist of five more, "eating after noon", "dancing, singing, music and entertainment", "adorning the body", "sleeping on a raised bed", and "accepting money". The Eight Precepts combine the seventh and eighth (dancing, etc. and adorning), and include the ninth as its eighth.3

Śākyamuni Buddha also taught the doctrine of anātman, "no-self", which means all things consist of only rūpa, "form", and nāma, "labels", and therefor have no intrinsic essence in and of themselves, which also means humans have

2. For a full explanation of the Four Noble Truths, Eightfold Path, and the four forms of suffering see Prebish; Keown (2010), Introducing Buddhism, ch. 3, pp. 42-53. 3. comes from a Saptavidhānuttarapūjā, Bauddha Prārthanā (n.d.), - card, Pañcaśīlagrahaṇam sec. For the Aṣṭaśīla see Gellner, David N. (1992), Monk, , and Tantric Priest, ch. 7.5, p. 220, para. 3. 2 no , or "eternal soul". Instead the Buddha taught humans are made up of the Pañca , "The Five Aggregates", the very characteristics which lead to suffering, which consist of the following:

1. rūpa "form" 2. vedanā "sensations" 3. saṃjñā "perceptions" 4. saṃskāra "concepts" 5. vijñāna "consciousness"

The final insight of the Buddha prior to enlightenment, was the doctrine of Pratītya-samutpāda, "Dependent Origination", the twelve-step chain of causation, which teaches all things arise from causes, which consists of the following:

1. avidyā "ignorance" 2. saṃskāra "concepts" 3. vijñāna "consciousness" 4. nāma-rūpa "name and form" 5. ṣhad-āyatana "six sense-spheres" 6. sparśa "contact" 7. vedanā "sensations" 8. tṛiṣhṇā "craving" 9. "grasping" 10. bhava "becoming" 11. "birth" 12. jarā-maraṇa "old-age and death"

The sphere of the six senses, consists of six triads, the sense objects, sense organs and sense consciousness, the third of which is based on the five aggregates, which all together make up the eighteen dhātus, "elements", all of which are dependent on each other, and none of which have their own intrinsic essence.4

All of these original teachings of Śākyamuni Buddha came from , which was later called the Hīnayāna, "The Small Vehicle", which today is commonly called the Theravāda, "The School of the Elders", the only surviving school of early Buddhism. The Hīnayāna got its name from the founders of the Mahāyāna, "The Great Vehicle", which developed several centuries after Śākyamuni Buddha's entrance into parinirvāṇa. The foundational text of the Mahāyāna is the Prajñāpāramitā, "The Perfection of Wisdom". The primary teaching of the Prajñāpāramitā, is the doctrine of śūnyatā, "", which is

4. For a full explanation of Dependent Origination, and the Five Aggregates see Prebish; Keown (2010), Introducing Buddhism, ch. 3, pp. 48-49, and pp. 54-57. 3 based upon the doctrines of no-self and dependent origination. The doctrine of emptiness states that no thing exists independently in and of itself, there is no independent subject or object, and all things are interconnected, making up a universal oneness. Even the idea of emptiness as an independent concept cannot exist within emptiness, which excludes any extreme nihilistic interpretations of nothingness, still allowing for relative subjects and objects to exist within the universal oneness. Relative subjects and objects allow us to make sense of reality, with our limited faculties, the five aggregates. However, once we experience a realization of emptiness, we understand that our perception of reality as separate subjects and objects is not real. One can say to oneself, "I am that", and let go of the habitual need to grasp and cling to things, and overcome the suffering of separateness, while at the same time still be able to operate within the perceived reality of a world with relative subjects and objects. Emptiness is the primary doctrine of Nāgārjuna, who founded the Mādhyamika school, which means "The ", which teaches that the of reality is not governed by extremes, either or solutions, or binary absolutes, but rather by an infinite spectrum of possibilities in between, which can only be discerned through discriminating wisdom, (prajñā).

Upon the realization of emptiness, that all are one, a realization of karuṇā, "" comes as well, because if we are all connected, whatever happens, good or bad, to another, it is the same as if it happened to ourselves, so why would we not have the same compassion for others as we have for ourselves? In the Mahāyāna, compassion is embodied by the , which literally means "enlightened being". In the Hīnayāna the term bodhisattva was only used to refer to a future historical Buddha prior to their attainment of . However, in the Mahāyāna, the term is used to designate anyone who aspires to the complete, perfect enlightenment of themselves and all beings. Motivated by boundless compassion (karuṇā), and tempered by the perfection of wisdom (prajñā), the Bodhisattva generates bodhichitta, "the enlightened mind", which many Buddhists believe to be compassion itself. The Bodhisattva then takes the (praṇidhāna), receives the promise of future attainment

4 (vyākaraṇa), and proceeds to follow the Bodhisattva Path, including the ten stages (bhūmis). The Bodhisattva is required to forgo entrance into nirvāṇa, and to intentionally be reborn into saṃsāra again and again, until all beings are enlightened, and to share the accrued, (puṇya) with all beings. The Bodhisattva path is correlated with the Daśapāramitā, "The Ten Perfections", which consist of the following:

1. dāna "charity" 2. śīla "moral conduct" 3. kṣānti "patience" 4. vīrya "heroism" 5. dhyāna "meditation" 6. prajñā "wisdom" 7. upāya "skillful means" 8. praṇidhāna "resolve" 9. bala "power" 10. jñāna "knowledge"

In the Mahāyāna, the Buddha became understood as has having "three bodies", the trikāya, which consists of the , "the reality body", the Buddha as the of emptiness, sambhogakāya, "the enjoyment body", the Buddha as a divine mystical being, and , "the transformation body", the Buddha in human form. The sambhogakāya, is seen as the form of the Buddha which taught the Mahāyāna sūtras. This celestial understanding of buddhahood lead to a burgeoning of Buddhas and in divine form. Avalokiteśvara, "Light of the World", is the Bodhisattva of compassion, and is transformed into a feminine form in China as . , "Universal ", is also an important Bodhisattva in the Mahāyāna, who forms a trinity with Śākyamuni Buddha and Mañjuśrī. Mañjuśrī, "Beautiful Glory", one of the most famous, is the Bodhisattva of wisdom, and is sometimes referred to as Mañjughoṣa, "Beautiful Sound". , "Benevolent", is the Bodhisattva of loving kindness, and is the next coming future Buddha after Śākyamuni. Amitābha, "Boundless Light", is the most famous of the celestial Buddhas in the Mahāyāna, and rules over "the western " of Sukhāvati. Akṣhobhya, "Unshakable", is the earliest of the celestial Buddhas, and is the ruler

5 of the eastern heaven , "Pleasure". , "Luminescent", is a later celestial Buddha, and is at the center of the Pañca Buddha mandala.5

The earliest historical records, from the mid-fifth century, indicate that the Nepal Valley, was a part of the "northeast Gangetic Plain cultural region", and was ruled by the Licchavi, who were Hindu, but supported Buddhist monasteries (viharas) as well. Inscriptions list the names of thirteen vihāras. Monks and nuns enjoyed the patronage of local merchants and caravan traders, and monastics and laity donated lands, stūpas and images to monasteries. Licchavi inscriptions indicate a direct link between the Buddhist traditions of Nepal, and those throughout the Gangetic Plain going back to the Buddha, and the early formation of Mahāyāna culture. Verses and shrines indicate praise to Śākyamuni Buddha, Mañjuśrī, Samantabhadra, and most frequently Avalokiteśvara. During this time the Buddhism in the Nepal Valley was very typical of Buddhism throughout northeast India, where Mahāyāna Buddhism was firmly established. Two great historical sites were constructed during the Licchavi period, the Svayambhū Stūpa and the Paśupati temple to Śiva.

After the Licchavi period there is a gap in the historical record of the Nepal Valley, though during this time there were many Mahāyāna , which have been dated to the post-Licchavi period, which were either being used in the valley, or passing through from India to . Some of the more well known texts included the Lalitavistara Sūtra, the story of the life of Śākyamuni Buddha up until his first sermon at Deer Park outside , the Bodhicaryāvatāra (or Bodhisattvacaryāvatāra), "The Way of the Bodhisattva", by Śāntideva, the Prajñāpāramitā, the Pañcarakṣā, an important pan-Asian book of (musical prose) recited for protection, and the Nāmasaṅgīti, a summary of Śākyamuni Buddha's teachings for his disciple Vajrapaṇi and his retinue of wrathful .6

5. For a fuller explanation of Emptiness, Bodhisattvas, and celestial Buddhas see Prebish; Keown (2010), Introducing Buddhism, ch. 6, pp. 101-110. 6. For more on Buddhism during the Licchavi, and post- Licchavi periods of Nepal, see , Naresh Man (2016), "Vajrayāna Traditions in Nepal", pp. 89-94. 6 During this time, a new form of Buddhism emerged called Vajrayāna, a form of Mahāyāna, which concentrated its focus on the non-dual (advaya) aspect of emptiness, using imagery of both the erotic sexual union of binary masculine and feminine genders, and the wrathful divine and semi-divine beings who either frequented or haunted cremation grounds, which were closely connected to the "spirit world". The former imagery originated from practices ("belonging to the clan"), which were based on the worship of the , or multiple , and semi-divine female beings, who had the capacity for both benevolent and malevolent action towards humans, and must be satiated with offerings typically befitting of a wrathful , such as a blood sacrifice. The latter imagery originated from Kāpālika practices ("belonging to the skull"), which were practiced by ascetics who adorned themselves with human bone ornaments, carried a kapāla, "skull bowl" for eating and drinking, a khaṭvāṅga, "a staff with a skull on top", wandered in cremation grounds, smeared themselves with the ashes of cremated bodies, and practiced magic, in the form of ritual offerings and recitation with the intention of influencing divine beings and spirits for both benevolent and malevolent purposes. The primary goal of the Kāpālikas was to become perfected beings, ; and their primary manner for achieving this goal was to both appease and unite with their female counterparts, the yoginīs, which literally means "female yogī", but were understood to be divine beings of a similar nature as were worshiped by the Kaula. Upon uniting with the , the yoginī would impart jñāna, divine knowledge, to the siddha, facilitating the final accomplishment of the siddha's perfection.

What Kaula and Kāpālika practices had in common was both the offering and consumption of impure substances, by Brahmanical standards, specifically madya, "liquor", māṃsa, "meat", and , "sexual intercourse", not just the act of engaging in copulation, but the consumption of the resulting dravyam, "fluid", specifically male semen, and its female biological equivalent, menstrual blood, the dissolved egg and uterine lining. It was through the direct consumption of these fluids, that an alchemical result was achieved, the obtainment of jñāna, divine knowledge. The combination of the male and female sexual fluids was

7 called amṛitam, "nectar", which comes from the root word amṛita, which means "immortal", indicating that consuming the two life giving substances combined, was believed to result in the obtainment of . Two more substances were added, , "fish", and mudrā, "parched grains", to form the Pañcamakāra, "The Five M-words" of .

Tantra, a later innovation, is a set of sophisticated yogic meditation practices, which sublimated the Kaula and Kāpālika practices, that violated Brahmanical purity norms. These yogic practices both originated from the Kaula and Kāpālika ascetics, and developed in collaboration with the ascetics of the other major of South Asia, Hinduism, Buddhism and . Many of the techniques used by Tantra are what latter became known as Hatha , such as based on the cakras, "wheels", the energy systems along the center of the spine, nāḍīs, "tubes", the energy channels that run throughout the entire body, and kuṇḍalinī, "the coiled snake", a set of breathing techniques for generating internal heat, elevating one's life force (vīrya), and injecting it into the central channel. These yogic practices were combined with sādhanā, "the act of mastery", a daily or periodic practice of communing with the divine, usually through the visualization and worship (pūjā) of divine beings, making offerings to a deity, their retinue of sub-deities and mandala, placing the deities and mandala, including the entire world and universal systems, the earth, its heavenly bodies, and astrological signs, upon the subtle points of one's own body (nyāsa), and meditative absorption (samādhi) with the central divine deity (or deities). What made these sādhanās Tantric was both the visualization of deities engaging in maithuna, releasing their amṛitam along the cakras and subtle points (nāḍīs), and cremation ground imagery with wrathful deities adorned with bone ornaments, bearing the kapāla, khaṭvāṅga, and kartika, "a flaying knife".7

7. For a complete discussion of the origin of Tantra, Kaula and Kāpālika practices, the consumption of maithuna, the legend of the siddhas and yoginīs, and the of Kaula and Kāpālika practices into meditation, see White, David Gordon (2003), Kiss of the Yoginī. 8 The popularity of Tantra caused it to become the predominant form of practice for all the major religions of South Asia, and Vajrayāna is the Buddhist version of Tantra. Vajrayāna means "the Way", the word vajra, meaning "hard", like a diamond, which was historically associated with the thunderbolt, the weapon of the Vedic . In Vajrayāna, the vajra is a kind of magical scepter, generally shaped like an infinity sign, though having points on the ends which represent its binary extremes, and a sphere in the center where the two extremes collide and fold into universal oneness, representing śūnyatā as ultimate duality and non-duality simultaneously. Wielding the vajra (śūnyatā itself), is upāya, "skill". The points of the vajra are gendered, the left end representing the feminine, the right end representing the masculine, and the center representing the two combined. Because Vajrayāna inherits the erotic imagery of Tantra, the vajra alone by itself is a phallic symbol representing the masculine. The counterpart of the vajra, a bell with a half-vajra on one end for a handle, is the ghaṇṭā, a yonic symbol representing the feminine. The ghaṇṭā itself when alone also embeds both the masculine and feminine, the half-vajra handle representing the masculine, and the open end of the bell representing the feminine. The highest primordial Buddhas of Vajrayāna, venerated and worshiped equally as the Buddha, Dharma and Sangha, is , "Possessor of the Vajra" and , "Vajra Being". Vajradhara and Vajrasattva represent the divine guru, "teacher", in Vajrayāna. The of Vajradhara and Vajrasattva, has them holding the vajra in the right hand and the ghaṇṭā in the left. Vajrasattva holds the vajra erect in front of his heart, and the ghaṇṭā with the opening facing outward over his left knee, both being used in action, representing the guru as practitioner; whereas Vajradhara holds the vajra and ghaṇṭā with arms stretched out front and crossed, as if holding his consort, representing the guru as accomplished master. Vajradhara and Vajrasattva are actually the same, though each represents different stages of the guru as divine teacher and practitioner.

Vajrayāna is different than pure Tantra, in that it firmly rests upon the foundation of the Mahāyāna (as well as the Theravāda), and is therefore commonly referred to as Mahāyāna-Vajrayāna, where the goal is to use Tantric

9 methodology as upāya-kauśalya, "skillful means" to wield śūnyatā in order to achieve samyaksambodhi, "complete enlightenment", and to become a Bodhisattva for the sake of the world, until all are enlightened; whereas in pure Tantra one would be practicing only for the sake of one's own perfection. The connection that Vajrayāna has to the Mahāyāna is expressed through the Saptavidhānottara Pūjā, "the seven-fold supreme offering", a seven step procedure for setting the intention to become a Buddha.

1. Vandanā, "worship", giving homage to the Tri-ratna, "the Three Jewels" with one's kāya-vāka-, "body, speech and mind".

2. Pañcopacāra-pūjā, "the Five Ritual Offerings", making offerings to the senses (in conjunction with worshiping the Tri-ratna).

3. Pāpadeśanā, "confession of sin", confessing sins of body, speech and mind, and vowing not to repeat them.

4. Anumodana, "sympathetic joy", having sympathetic joy for the of the Buddhas, Bodhisattvas, and .

5. Adhyeṣhaṇa, "solicitation", asking the Buddhas and Bodhisattvas to come again and again until all beings are enlightened.

6. Bodhicittotpāda, "rising of the enlightened mind", cultivating the Daśapāramitās and turning towards the enlightened mind.

7. Puṇya-pariṇamana, "transformation of merit", dedicating the merit achieved to becoming a Buddha, and for the welfare of all beings.

Once completed, the Saptavidhānottare Pūjā firmly establishes that whatever form of Mahāyāna-Vajrayāna is being practiced, that it strongly inspire and encourage all others to turn towards the ultimate goal of becoming a Buddha for the sake of all beings.8

8. For a similar description of the Saptavidhānottare Pūjā see Vajracharya, Naresh Man (2016), "Vajrayāna Traditions in Nepal", pp. 141. 10 Mahāyāna-Vajrayāna is commonly divided into four modes of practice, , "action", worshiping and serving a deity seen as outside oneself, caryā, "performance", embodying a deity by performing its ritual music and dance, yoga, "meditation", visualizing a deity or deities and absorbing them into oneself, and anuttara-yoga, "the highest yoga", using sophisticated yogic meditation practices to actively turn oneself into an enlightened divinity.9 Kriyā Tantra typically involves the act of pūjā, worshiping a physical deity, such as an idol, and or its mandala, sometimes drawn with grains or pigmented powdered stone, with offerings connected to the senses and the primary elements, such as rice, water, food, flowers, incense, sandalwood or ṭīkā powder, and the recitation ofthe deities' and stotras. Caryā Tantra is primarily the performance of caryā gīti, "tantric music", caryā nṛitya, "tantric dance", and the performance of pūjā by a priest for the laity. Yoga and Anuttara Yoga Tantra both involve the visualization and meditative absorption of a deity or deities, and the deities' retinue and mandala (samādhi). In Yoga Tantra, the object of one's meditation is usually a single deity such as Avalokiteśvara, or Ārya Tārā, "Green Tārā", whose supernatural strength and speed helps devotees overcome obstacles. What makes Anuttara Yoga unique is the nature of the deities visualized, wrathful and erotic, and the level of sophistication of the meditative practices which include caṇḍalī-yoga, "yogic heat", known as "" in Tibetan, which are breathing exercises using kuṇḍalinī yoga for generating internal heat originating from the pelvic bowl, utkrānti-yoga, "death yoga", known as "" in Tibetan, which is transference of consciousness at the time of death, and śmāśāna-yoga, "cremation ground yoga", meditations and ritual magic performed in cremation grounds.10

In the primary practice of samādhi in Anuttara Yoga, the object of one's meditation is a saṃvara, a pair of deities in sexual union, symbolizing non-duality. The term saṃvara, literally means "binding", a meaning which is specifically

9. For a slightly different definition see Huntington, John C.; Bangdel, Dina (2003), The Circle of Bliss, Introduction, p. 25, col. 2, para. 2. 10. For esoteric anuttara yoga practices in Newah Buddhism and their initiations see Vajracharya, Naresh Man (2016), "Vajrayāna Traditions in Nepal", pp. 151-152. 11 referring to the network of ḍākinīs (another name for yoginī) which make up the mandala surrounding the central pair of deities, which is mapped upon the body during samādhi. The word saṃvara also means to "cover" or "conceal", which is indicative of the fact that this type of esoteric Tantric samādhi is both secret, and has the intended effect of protecting the practitioner by shutting out the external world. The most significant meaning as applied to Tantric samādhi is the combination of the root words saṃ, "union" and vara, "the highest", together meaning the "highest union". The word vara, also has the meaning of "choosing" and most frequently in the context of a "husband", "suitor" or "lover", and in this case what is being referred to is the "lovers" or "heroes" (nāyakas) of the ḍākinīs that make up the mandala, all of which who, both the ḍākinīs and their heroes, are Buddhas. Another important interpretation is the word saṃ as "bliss", meaning the bliss that comes from union, which is derived from the colloquial pronunciation of the word śaṃ, which literally means "bliss", and together śaṃvara, "the highest bliss". Because vara also means "enclosing", saṃvara and śaṃvara also have the secondary meaning of "enclosing", "covering" or "concealing" both "union" and "bliss". Another etymological interpretation is a similar word śambara, which was an , a class of demi- or demons, who were constantly at war with the gods of the Ṛig Veda (the classical text of ancient Vedic whose descendants include the buffalo demons Śumbha, and Niśumbha, who went to war with the Hindu goddess .) Later, during the development of Tantra, the imagery of these demonic beings was utilized to signify the kind of monstrous and frightening creatures who inhabited cremation grounds, yet possessed an unsurpassed divine nature, a non-dual combination of both ferocity and brilliance, so much so that they inspired troops of ḍākinīs and yoginīs to alight from the the sky and to assemble (sambhara, "one who brings together", another commonly used form of the word), with their heroes into circles, in which they copulated and produced the immortal divine elixir of their combined amṛitam, which signifies in the context of samādhi, not only the union between the divine couple at the center of the mandala, but also union with all Buddhas engaging in divine play.

12 Another name for this terrible creature is , which means "blood drinker". The legend of the origin of Śrī Heruka was developed during a time of polemic discourse between Hindu and Buddhist intellectuals who sought to label their opponents as heretics, in the face of popular overlapping inter-religious movements practiced by the population at large, which included Buddhist philosophical beliefs, and the worship of popular village and , with an overarching Tantric style of worship. Because Tantra was a pan-Hindu-Buddhist movement which spanned both religions and developed simultaneously, what resulted was a set of origin myths that both declared the primacy of the deities of one's own sect, while allowing for indistinguishable public forms of worship for multiple sects. In other words, what initially started as a philosophical conflict between Hindu and Buddhist intellectuals, actually resulted in a peaceful form of worship, where people worshiped the same deities in public, but ascribed to them different sets of names and meanings in private. The Buddhist version states that in the beginning there was the dharmakāya, "the reality body", and the sambhogakāya, "the bliss body", arose as Vajradhara in Akaniṣhṭha Paradise upon Mount Sumera, the highest heavenly abode in . Due to the great suffering in the , "the triple world", the lustful ones, led by Mahādeva, "the Great God", came to Mount Sumera to Vajradhara and Vajrapaṇi to be disciplined. Vairocana summoned all the Buddhas, who summoned all beings who dwelt everywhere, and Mount Sumera was surrounded by all the gods. Vajrapaṇi issued the command to all the gods, "If you all want to live, then take refuge in the Buddha, Dharma and Sangha!" Those who took refuge lived and those that did not were blessed by being annihilated. Multiple Buddhas, including the bodhisattva Vajrapaṇi and Mahādeva as Trailokyavijaya, "Conqueror of the Three Worlds", took form and disciplined the remaining gods.

Vajradhara manifested himself as the svābhāvikakāya, "the natural body" (the fourth Buddha body which is all of the trikāya at once) of Śrī Heruka, Vairocana offered him his palace, Amitābha akapāla brimming with amṛitam, Akṣhobhya consecrated him with the vajra, and Śrī Heruka appeared:

13 In the Saṃvara Maṇḍala atop Mount Sumera within a vajra-canopy (vajrapañjara) there is a variegated lotus, on top of that a palace, in the middle of which is the Blessed , standing in ālīḍhāsana, "archer's pose", on and Kālirātrī, lying upon a solar-disc, atop the pericarp of the lotus, dark-blue with four faces, which starting in the front (and going counter-clockwise) are dark-blue, green, red and yellow, each with trinetra, "three eyes", possessing a vyāghracarma, "tiger skin" and twelve arms, the foremost arms holding a vajra and ghaṇṭā, embracing Vajravārāhī, the uppermost arms holding a gajacarman, "elephant skin", dripping with blood, the remaining arms holding, starting second from the top, on the right, a ḍamaru, "double- headed drum", paraśu, "ax", kartika, "flaying knife", triśūla, "trident", on the left, a khaṭvāṅga, "staff", kapāla, "skull bowl", pāśa, "noose", and -muṇḍaiḥ, "lopped head of Brahma", possessing a nara- śiromālā-śatārdha, " of fifty (fresh) human heads" around the neck, the ṣaṇ-mudrā, "six insignia", bone ornaments, which are the kaṇṭhikā, "necklace", rucaka, "bracelets", kuṇḍala, "ear-rings", mekhalā, "girdle", śiromaṇi, "crest jewel", and bhas-mitiḥ, "covered in ashes", a jaṭā-makuṭa, "crest of dreadlocks", kapālamālā, "crown of (five) skulls", topped by an ardhacandra, "crescent moon", and viśva- vajra, "world vajra" or "double vajra", a vikṛitānana, "fierce face", and daṃṣhṭrotkaṭa, "horrible gigantic fangs".11

While the iconography of Cakrasaṃvara (Heruka) comes from the Kāpālika tradition, the meaning of that iconography symbolizes Therevāda and Mahāyāna- Vajrayāna .

11. For a similar explanation of the etymology of saṃvara and origin of Heruka see Gray, David B. (2007), The Cakrasamvara Tantra, Introduction, sec. 2.2, pp. 35-54. The description of Cakrasaṃvara is an adaptation which comes from Gray's translation of Abhayākaragupta's Niṣhpannayogāvalī, p. 45 (also see n. 145), the original including a viśva-vajra beneath the palace, an yajñopavita, "sacred thread" made of naharu (snāyu), "human sinew", and the bringing together of the navarasa, "nine emotions". See TS yajñopavita of this translation.312 14 1. Standing on Bhairava and Kālirātrī symbolizes overcoming the extremes of nirvāṇa and saṃsāra.

2. The four faces represent the four forms of bliss:

1) ānanda "bliss" 2) paramānanda "the highest bliss", 2) viramānanda "the bliss of cessation" 3) sahajānanda "innate bliss"

3. The three eyes symbolize being able to see the three worlds, and into the past, present and future.

4. The tiger skin symbolizes a fully developed yogī, able to route the Buddhist devil Māra, and save those overcome by the the Pañca Kleśa, "The Five Afflictions", (the Mahāyāna version of the Tri-viṣha, "Three Poisons", above):

1) "delusion" 2) rāga "passion" 3) dveṣha "hatred" 4) māna "pride" 5) irṣhyā ""

5. The twelve arms symbolize the arising and dissolution of Pratītya- samutpāda, "Dependent Origination".

6. The vajra and ghaṇṭā symbolizes mastering the skill (upāya) of wielding emptiness (śūnyatā).

7. The elephant skin symbolizes having forsaken avidyā, "ignorance".

8. The ḍamaru, "double-headed drum", invokes all the Buddhas and symbolizes the inner fire (caṇḍalī-yoga).

9. The paraśu, "ax", symbolizes cutting away births and deaths.

10. The kartika, "flaying knife", symbolizes cutting away the Pañca Nivāraṇa, "The ":

15 1) kāma-cchanda "sensual desire" 2) vyāpāda "evil intent" 3) styāna-middha "laziness-lethargy" 4) auddhatya-kaukṛitya "restlessness-regret" 5) vicikitsā "indecision"

11. The triśūla, "trident" symbolizes defeating the Tri-viṣha.

12. The khaṭvāṅga, "staff", symbolizes letting go of the distinction between things being material (rūpa-) and immaterial (nāma-loka).

13. The kapāla, "skull bowl", symbolizes śūnyatā, and is filled with blood symbolizing the nectar (amṛita) of great bliss (mahāsukha).

14. The pāśa, "noose", symbolizes having removed all delusions (moha).

15. The brahma-muṇḍaiḥ, "lopped head of Brahma"" symbolizes having great compassion (mahākaruṇa) to manifest in the world of beings.

16. The garland of fifty fresh human heads symbolize the fifty sounds of the Sanskrit alphabet.

17. The six bone ornaments represent the Ṣaṭpāramitā, "Six Perfections", the first six of the Daśapāramitā respectively (see above).

18. The crest of dreadlocks symbolizes the generation and accumulation of puṇya, "merit" to the fullest measure.

19. The crown of five skulls symbolize the Pañca Jñāna, "The ":

1) ādarśa-jñāna "mirror-like wisdom" 2) samatā-jñāna "the wisdom of equality" 3) pratyavekṣhā-jñāna "discriminating wisdom" 4) kṛityanuṣhṭhāna-jñāna "the wisdom of action" 5) tathatā-jñāna "the wisdom of thusness"

16 20. The crescent moon symbolizes the phases of the moon as representing the stages of the Bodhisattva Path (bhūmis).

21. The viśva-vajra, "world vajra", is symbolic of the mandala of the world system, and represent actions that serve all beings.

22. The fierce face and gigantic fangs symbolize having overcome Māra.

Vajravārāhī appears both with Cakrasaṃvara, and on her own, both as Vajravārāhī and Vajrayoginī. On her own as Vajravārāhī she appears dancing in half paryaṅka, (ardhaparyaṅka-nṛtyā) the most common posture for ḍākinīs. Paryaṅka is a common sitting posture for meditation, where the bent knees point forward, feet point back, with hamstrings resting on the calves. Dancing in half paryaṅka, is a standing posture, where one leg is lifted in ardhaparyaṅka, and the other is on the ground, indicating a joyous and passionate Buddha nature. Vajrayoginī is in pratyālīḍhāsana, the counter posture to ālīḍha, indicating an aggressive feminine Buddha nature, and is pouring the amṛita from her kapāla into her mouth, savoring her own bliss. Vajravārāhī and Vajrayoginī are both red, nagnā, "naked", have muktakeśā, "loosened hair", one face and two arms, three eyes, holding a kartika in the right hand, and kapāla in the left, a garland of fifty dried human skulls, five bone ornaments, a crown of five skulls, and holda khaṭvāṅga. With Cakrasaṃvara, Vajravārāhī has either one or both legs wrapped around her hero, copulating while menstruating. Both Vajravārāhī and Vajrayoginī have their own iconographic meanings with and without Cakrasaṃvara.

1. Having one face represents that all things have one taste (samarasa), total non-duality of subject and object, knower, knowing and known.

2. The two arms represent vyāvahārika, "conventional truth", and pāramārthika, "absolute truth".

3. Spinning the kartika, "flaying knife", in the ten directions symbolizes śūnyatā-prajñā, "wisdom of emptiness", which cuts away all conceptual thought. (Also see the Pañca Nivāraṇa, "The Five Hindrances", above.)

17 4. Holding the kapāla, "skull bowl", while also embracing her hero, symbolizes conferring mahāsukha, "great bliss".

5. When alone, the khaṭvāṅga, "staff", represents Cakrasaṃvara, which symbolizes she is never separated from him. (the reverse is true for him when he is portrayed without her.)

6. The five bone ornaments symbolize the Pañca Jñāna, "The Five Wisdoms" (see above).

7. The crown of five skulls represent the purified Pañca Skandha, "The Five Aggregates" (also see the Pañca Jñāna, "The Five Wisdoms", above).

8. The three eyes and garland of fifty dried human skulls have the same meaning as Cakrasaṃvara (see above).

9. Having a nagnā, "naked", body symbolizes not being oppressed by the Pañca Kleśa, "The Five Afflictions" (see above.)

10. Having muktakeśā, "loosened hair", symbolizes having untied the knot that binds things to their form (rūpa).

Cakrasaṃvara and Vajravārāhī standing on top of Bhairava and Kālirātrī, not only symbolizes defeating them, but taking on their forms as well, a narrative that is also repeated for other Tantric deities. This is why within the Hindu-Buddhist pantheon, there are many deities that seemingly have the same physical attributes, yet still have different names and meanings between and Buddhists. The Cakrasaṃvara mandala has a total of sixty-two deities.

1. Cakrasaṃvara and Vajravārāhī, in non-dual union, in the middle.

2. The four essence yoginīs, Ḍākinī (blue), Lāmā (green), Khanḍarohā (red), and Rūpiṇī (yellow), in counter-clockwise order, east, north, west, and south, in the primary directions.

3. Four skull cups in the cardinal directions, northeast, northwest, southwest, and southeast. Together with Cakrasaṃvara, Vajravārāhī,

18 and the essence yoginīs, they make up the jñāna-cakra, "the knowledge wheel."

4. Three concentric circles going outward, the body, speech and mind wheels (kāya-vāka-citta), in the order: mind (blue), speech (red), and body (white), with eight ḍākinīs each in non-dual union with their ḍākas, "male consorts", all ordered in the same primary and cardinal directions as the jñāna-cakra above.

5. Eight outer ḍākinīs who make up the guardians of the directional gates and quarters of the cardinal directions.

6. The eight charnel grounds, places where bodies are either cremated or allowed to decompose.

Counting the non-dual deities as one, Cakrasaṃvara and Vajravārāhī, and the ḍākinīs paired with their ḍākas, there are thirty-seven divinities which correspond to the Thirty-seven Wings of Enlightenment (bodhipakṣha).

Directional Deities: Bodhipakṣa:

1. Ḍākinī kāya-smṛtyupasthāna Mindfulness of Body 2. Lāmā vedanā-smṛtyupasthāna Mindfulness of Feelings 3. Khanḍarohā dharma-smṛtyupasthāna Mindfulness of Nature 4. Rūpiṇī citta-smṛtyupasthāna Mindfulness of Thoughts

Skull bowls: Filled with:

1. Vajra-karoṭaka Vajra skull bowl the enlightened mind

2. -karoṭaka raja Vow skull bowl menstrual blood

3. Visamaya-karoṭaka pañcāmṛta Non-vow skull bowl The Five Nectars

4. Samaya-visamaya-karoṭaka pañca-pradīpa Vow of the non-vow skull bowl The Five Lamps

19 Mind Wheel Bīja, Body Part Bodily Bodhipakṣha Ḍākinī Ḍāka: Pīṭha: Constituent: Wing of Enlightenment:

1. Pracaṇḍā Pum̐, head, nakha-dantau chanda-rddhipāda Khaṇḍakapāla Pullīramalaya teeth/nails Power of Desire

2. Caṇḍākṣī Jām̐, forehead keśa-romanī vīrya-rddhipāda Mahākaṅkāla Jālaṉdhara head/body hair Power of Effort

3. Prabhāmatī Om̐, right ear tvaṅ-male mīmāṉsa-rddhipāda Kaṅkāla Oḍiyāna skin/filth Power of Analysis

4. Mahānāśā Am̐, occiput māṉsa citta-rddhipāda Vikaṭadaṃṣṭriṇa Arbuda muscle Power of Thought

5. Vīramatī Gom̐, left ear snāyavaḥ śraddhendriya Surāvairiṇa Godāvarī tendons Faculty of Conviction

6. Kharvarī Rām̐, glabella asthīni vīryendriya Amitābha Rāmeśvarī bones Faculty of Effort

7. Laṅkeśvarī Dem̐, eyes bukkau smṛtīndriya Vajraprabha Devīkoṭa kidneys Faculty of Mindfulness

8. Drumacchā Mām̐, arms hṛidaya samādhīndriya Vajradehaka Mālava heart Faculty of Concentration

Speech Wheel :

9. Airāvatī Kām̐, armpits akṣhiṇī prajñendriya Aṅkurika Kāmarūpa eyes Faculty of Wisdom

10. Mahābhairavā Om̐, breasts pitta śraddhā-bala Vajrajaṭila Oḍra bila Power of Conviction

11. Vāyuvegā Trim̐, navel phupphusa vīrya-bala Mahāvīra Triśakuni lungs Power of Effort

12. Surābhakṣī Kom̐, nose tip antra smṛti-bala Vajrahūm̐kāra Kosala large intestine Power of Mindfulness

20 13. Śyāmādevī Kam̐, mouth guṇa-varti samādhi-bala Subhadra Kaliṅga small intestine Power of Concentration

14. Subhadrā Lam̐, throat udara prajñā-bala Vajrabhadra Lampāka stomach Power of Wisdom

15. Hayakarṇā Kām̐, heart purīṣha samādhi-bodhyanga Bhairava Kāñcī feces Awakening of Concentration

16. Khagānanā Him̐ , scrot./lab. sīmanta vīrya-bodhyanga Virupākṣa Himālaya hair line Awakening of Effort

Body Wheel:

17. Cakravegā Prem̐ , pen./clit. śleṣhmā prīti-bodhyanga Mahābala Pretapuri mucus Awakening of Joy

18. Khaṇḍorohā Gṛim̐, anus pūya praśrabdhi-bodhyanga Ratnavajra Gṛihadevatā pus Awakening of Confidence

19. Sauṇḍinī Saum̐, thighs lohita dharma-vicaya-bodhyanga Hayagrīva Saurāṣhṭra blood Awakening of Investigation

20. Cakravarmiṇī Sum̐, calves prasveda smṛti-bodhyanga Ākāśagarbha Suvarṇadvīpa sweat Awakening of Mindfulness

21. Suvīrā Nam̐, feet medāḥ upekshā-bodhyanga Heruka Nagara fat Awakening of

22. Mahābalā Sim̐, soles aśrūni samyag-dṛiṣhṭi Padmanṛityeśvara Sindhu tears right view

23. Cakravartiṇī Mam̐, toes kheṭa samyak-saṃkalpa Vairocana Maru saliva right intention

24. Mahāvīrā Kum̐, knees siṅghāṇaka samyag-vāc Vajrasattva Kulutā snot right speech

21 Guardians of the Gates: Colors: Bodhipakṣha:

1. Kākāśyā E Blue samyak-karmanta right action 2. Ulūkāśyā N Green samyag-ājīva right livelihood 3. Svānāśyā W Red samyag-vyāyāma right practice 4. Śūkarāśyā S Yellow samyak-smṛiti right mindfulness

Cakrasaṃvara and Vajravārāhī samyak-samādhi right meditation

Guardians of the Quarters: Samyak-prahāṇa (bodhipakṣhas):

5. Yamadāhī SE Yellow/ Production of virtues not yet arisen Blue

6. Yamadūtī SW Red/ Increase of virtues that have arisen Yellow

7. Yamadaṃṣṭrī NW Green/ Elimination of evil that has arisen Red

8. Yamamathanī NE Blue/ Prevention of evil that has not yet arisen Green

Tantric practice, including the Mahāyāna-Vajrayāna Buddhist tradition, and Cakrasaṃvara, is both an "outer" and "inner" practice, meaning that the mandala of Cakrasaṃvara is an indexable symbol. Every aspect of the mandala, including the deity that is the subject of one's practice, and the deities that make of the mandala, has multiple meanings which correspond to the type of practice one is engaging in. Because Cakrasaṃvara is a secret esoteric practice, the adept would normally first encounter the mandala upon being initiated into the tradition, by seeing the mandala drawn on the ground with grains, pigmented powdered stone, or other items, similar to if one were worshiping the mandala using Kriyā Tantra, by making external offerings of the senses to it, such as when doing pūjā. However, the mandala itself was originally based upon the geographical "power places", (pīṭha), where Tantra was practiced and developed by the cult of human yoginīs and siddhas, who themselves often credited having received the practices from a of divinely enlightened beings. In Tantra there are generally twenty-four of these pīṭhas across South Asia, which became pilgrimage sites for

22 Tantric practitioners, and each of these pīṭhas became associated with a specific ḍākinī in the Cakrasaṃvara mandala. A similar system for the same locations existed for Hindu Tantric deities as well. As Mahāyāna-Vajrayāna Buddhism spread to other lands, the people there would reassign sacred locations from their own surroundings to the ḍākinīs of the Cakrasaṃvara mandala, validating their own local lineage claims to the tradition. Monarchs would also use these new associations to justify their rule as well. The pīṭhas, along with the hand-drawn above, and the offerings of the senses made during pūjā, were the "outer" practices, but the "inner" practices were the sādhanās ("meditations") practiced by yogīs. For the inner practices, these deities, along with their associated pīṭhas, were placed upon the body using bījākṣharas, "seed-syllables", which either symbolized the deity, the geographical power place, or both. The ḍākas were imagined to inhabit the "bodily constituents". In this way the yogī was not only practicing meditative absorption with the central deity or deities of their tradition, but also with all the sacred sites of their spiritual tradition, and ultimately the entire universe.12

As you can see in the list above, the seed-syllables for the twenty-four ḍākinīs of the Cakrasaṃvara mandala, are an abbreviation based upon the first syllable of the pīṭha names, with a candrabindu, a dot above a semicircle, added just like an "Om̐". The seed-syllable Om̐ symbolizes all the divine energies of the universe, and when Om̐ is recited, all those energies are invoked. In the case of other seed-syllables associated with specific deities or geographical locations, what is invoked is their specific divine energy. Reciting seed-syllables and touching or concentrating on physical locations in their body is how yogīs would place specific deities and geographical locations onto their body. Also because the mandala is an indexable symbol, and the Thirty-seven Wings of Enlightenment (bodhipakṣha) are associated with the mandala, the bodhipakṣha are also placed

12. The preceding lists of qualities of Cakrasaṃvara and Vajravārāhī, and their mandala, come from Huntington, John C.; Bangdel, Dina (2003), The Circle of Bliss, "Iconography and Meditation of Chakrasamvara and Vajravarahi", pp. 240-241; and Gray, David B. (2007), The Cakrasamvara Tantra, Introduction, sec. 3.1, pp. 57-63, tbls. 1-2. 23 onto the body. Imagining the ḍākas as inhabiting the "bodily constituents", is based upon the Theravāda practice of paṭikkūla-manasikāra, a Pāli word which means "reflections on repulsiveness", where Theravāda Buddhists would systematically contemplate each part of the body, along with its foul and impure qualities, with the intention of increasing the motivation to abandon sensual desire and lust. Mahāyāna-Vajrayāna turns the goal of this practice upside down, by inserting divine energy into the body in order to purify it, embracing rather than discarding the body, which demonstrates the primary difference between the Theravāda and Mahāyāna-Vajrayāna. Whereas Theravādins approach the problem of enlightenment from the perspective of eliminating suffering (duḥkha), Mahāyāna-Vajrayānists approach it from the perspective of arriving at the highest form of bliss ().13

Texts and Methodology

The following text is a consolidated version of the Cakrasaṃvara Samādhi, along with the Guru Maṇḍala, Sūryārgha, Pañcagavya, Guru Pādārgha, Kāybhaḥ Pūjā, Rahasya Pūjā, Kalaśa Pūjā, Vāruṇī Pūjā, Bali Pūjā, Kīgaḥ Tine, and a Pātra Jñāna. The Cakrasaṃvara Samādhi, as has been discussed above, is the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists. The Guru Maṇḍala, the full name of which is Guru-maṇḍalārcanam, "Guru Mandala Worship", is the primary daily rite of Newah Buddhists, and is the primary preliminary practice of the Cakrasaṃvara Samādhi. The remainder are either additional preliminary or ancillary rites that go along with the Guru Maṇḍala and Cakrasaṃvara Samādhi.

As the primary daily rite of Newah Buddhists, the Guru Maṇḍala is performed daily as the Nitya , "Daily Action", which includes additional mantras and stotrams for important deities significant to oneself, household and

13. The actual ritual studies term for "indexable" is "indexical". See Gray, David B. (2007), The Cakrasamvara Tantra, Introduction, sec. 3.1, p. 56, n. 172. The statement on the primary difference between the Theravāda and Mahāyāna- Vajrayāna comes from Newah Pandit Divyavajra Vajracharya; see Vajracharya, Naresh Man (2016), "Vajrayāna Traditions in Nepal", p. 163. 24 . The Cakrasaṃvara Samādhi if performed would come after the Guru Maṇḍala, but is rarely performed for its on sake by Newah Buddhists, and is instead typically performed as a part of larger rites, such as life-cycle or the Saptavidhānottara Pūjā. The remaining rituals as well are typically performed as a part of the larger rites just mentioned, are tightly associated with the worship of the ritual instruments that are used, and the deities they represent, and are defined and ordered in this consolidated version of the text as follows:

1. Sūryārgha, "Sun Offering", a preliminary ritual for worshiping the sun god Sūrya as the ritual instrument the Sukundā, a small lamp, with a holding pot for mustard seed oil, a little spoon on a chain for transferring the oil, and a basin for an oil and wick for burning, with an image of Ganeśa or an alternative deity on top.

2. Guru Pādārgha, "Guru Foot Offering", a preliminary rite for worshiping the guru performing the rite, and transferring dakṣiṇā, "money" or "donations" to the guru.

3. Pañcagavya, the full name of which is the Pañcagavya Śodhana, "Purification of the Five Cow Products", where cow's , curd, ghee, urine, and dung are mixed together and traditionally consumed, but in modern times is only sprinkled, usually consisting of a mixture of only the first three and water.

4. Guru Maṇḍala, the full name of which is Guru-maṇḍalārcanam, "Guru Mandala Worship", where the foundational Ratna Maṇḍala is worshiped, along with Vajrasattva, the Śaṉkha, "conch shell" for offering water, Ṣaṭpāramitā, "Six Perfections", and the Lokapālas, "World Protectors", the original Vedic gods of the ten directions. The Bodhisattva Vow is also recited, along with a Pāpadeśanā, "confession of sin". Within the Guru Maṇḍala the Mantra Pātra, from the Cakrasaṃvara Samādhi and Vāruṇī Pūjā is also worshiped, along with caṇḍalī-yoga, "yogic heat", as amṛta-kuṇḍalī, "the nectar of kuṇḍalinī (yoga)". The Guru Maṇḍala also contains the Ṣhoḍaśa Lāśyā, "the sixteen dances", which is actually 25 sixteen dancing Goddesses, which symbolize offerings of the senses, and are usually performed using , "hand gestures". Within the Guru Maṇḍala there are two significant subsections. a. Adya-mahādāna, "the Great Gift of Today", which is a long set of verses recited to establish the rite within the specific geographical location within the where it is being performed. If the ritual is being performed outside the valley, it can be seen as transporting the ritual virtually, and its performer, to the holy land of the Kathmandu Valley. Within the Adya Mahādāna is the Karaṇa, which locates the ritual in astrological time and space, and the Dānapati, "beneficent patron", which again locates the ritual in a geographical location, this time specific to the patron, their family and vihāra, "monastery". At the end all the deities of the ritual to be performed are invoked. The entire Adya Mahādāna is recited multiple times throughout long rites in the Sūryārgha, Guru Pādārgha, Rahasya Pūjā, and Kīgaḥ Tine. b. Svabhāva Pūjā, which literally means "worship of one's own state of being", is where the specific deities of the rite are invoked. This section begins near the beginning of the Guru Maṇḍala after the śaṉkha worship. First one's individualized practices as received from their guru are performed, which are nyāsa, placement of deities on the body, and jāpa, recitation of mantras. Next an Āvāhana, "invocation" of the deities is performed. Next a Svabhāva Śuddhāḥ Kāye, literally "take the purification of one's on state of being" is performed, which involves reciting a series of mantras which first purifies oneself, and second takes the deities into one's possession, which can also be seen as being possessed by or embodying the deities. Next a Pādārgha, "foot offering", is placed for the deities. Next all the deities are worshiped by going through a series of mandalas which list the deities and their

26 mantras. Next the Pañcopacāra Pūjā, "the five ritual offerings", is performed for all the deities. Note there is a short and long version of the Pañcopacāra Pūjā, and the longer version is typically performed in the Svabhāva Pūjā, and the shorter version is performed outside it. Next the Aṣhṭa Lāsyā, "the eight dances", a shorter version of the Ṣhoḍaśa Lāśyā is performed, along with a to Vajrasattva and the vajra kulas, "the vajra clans", and a series of mantras for taking up the vajra and ghaṇṭā. Next stotras are recited for all the deities. Finally Tantric offerings are made to all the deities that require them. This whole process of invoking deities, up through making Tantric offerings to them, is a pattern which is repeated many times throughout the entire ritual, each time a set of deities are invoked within their specific sub-rite; but it is within the Svabhāva Pūjā that they are invoked initially in mass for the first time. It is within the Svabhāva Pūjā that the blueprint for the most foundational pattern of Newah Buddhist ritual is laid out. It is also within the Svabhāva Pūjā that the would be performed as a part of the daily larger Guru Maṇḍala rite.

5. Kāybhaḥ Pūjā, "Ṭīkā Pot Worship", is the worship of Cakrasaṃvara and Vajravārāhī as the mākaḥdalū, "monkey lamp" and kāybhaḥ, "ṭīkā pot", (both names in Newah) respectively; the former used to collect mvahani (in Newah or mohanī in Sanskrit), which is "soot", and the latter, a small platform with two shallow vases holding yellow and orange ṭīkā powder.

6. Rahasya Pūjā, which literally means "secret worship", is a shortened version of the Guru Maṇḍala used as a proxy for the patron to have the rite performed on their behalf by the guru.

7. Cakrasaṃvara Samādhi, is the worship of the Cakrasaṃvara Triple- Wheel Maṇḍala, also known as the Tri-Samādhi; and also contains the instructions for nyāsa, the placement of deities on the body, worship of

27 the Mantra Pātra, the Digbandhana, "closing of the directions", the Śumbha Niśumbha Mantra, Heruka's Essence Mantra, Vajravārāhī's Quintessence Mantra, and the Aṣhṭapada Dhātumantra, "The Eight Limbed Root Mantra" (mantras all from the root Cakrasaṃvara Tantra itself), the Hasta Pūjā, "Hand Worship", which is the worship of Vajravārāhī and her mandala on the left hand, the makuṭa, "crown", vajra, ghaṇṭā, and nāma, "name", abhiṣekas, "consecrations", concluding with a Vajravārāhī Dhāranī at the end.

8. Kalaśa Pūjā, "Kalaśa Worship", is the worship of a the ritual flask called the Kalaśa, which is imagined to symbolize the body, which receives the samayasattva, "vow being", which is the visualized deity, and the jñānasattva, "knowledge being", which is the deities essence. The Kalaśa Pūjā also includes the Nirāñjana, which figuratively means "removing darkness" and involves burning fragrant scents in a clay pot and reciting mantras to purify the worshiper. The Kalaśa Pūjā also includes the worship of Gaṇeśa and Mahākāla; the deity Āyur Vṛiddhi, "the Increase of Long Life", as the Dhaupati, "Yogurt Pot"; the Pañca Gomātā, "the Five Cows" deities, as the Gogrāsa, literally "cow's mouth", which is a leaf for making offerings to the Pañca Gomātā; Vasundharā and Lakṣmī, the Goddesses of the earth and wealth respectively, as the Jvālā Nhāykaṃ, "the flaming mirror" and Sinhaḥmū, a special pot for storing ṭīkā powder, (both names in Newah), respectively; Cakrasaṃvara and Vajravārāhī again as the mākaḥdalū and kāybhaḥ; and finally this time Vaiśvānara, "The Universal Man", another form of the sun god, as the sukundā. From a spiritual perspective the Kalaśa Pūjā is primarily about embodying the samayasattva and jñānasattva, but from a practical perspective it lays out and worships most of the required ritual implements as divine entities for longer more complicated rites. The laying out of the remaining ritual implements for more esoteric rites comes next in the Vāruṇī Pūjā.

28 9. Vāruṇī Pūjā, "Vāruṇī Worship", is the worship of alcohol and the Mantra Pātra, and is sometimes referred to as the Khāy Thāpiṃ Pūjā, "Khāy and Alcohol Pot Worship", or Māmakī Pūjā, "Māmakī Worship." Khāy (Newah) is a mixture of curd, mustard seed oil, salt and turmeric, cumin and water, and is symbolic of the male sexual fluids, and represented by the god Ānanda. The thāpiṃ is an alcohol pot used for storing thvam̐ , "beer" (both Newah), which is symbolic of the female sexual fluids, and represented by either Vāruṇī, or Māmakī, the later being the consort of Akṣhobhya. The goal of the ritual is to mix the two substances together by taking an egg (khyam̐ ), fish (nyā), and meat (lā) (all Newah), and to dip it in the khāy, and then to "seed" the alcohol by placing it in the thāpiṃ. When together the two as one are referred to as Ānandā-Vāruṇī, where as a single mixture of male and female sexual fluids combined, the male deity Ānanda takes on the feminine form Ānandā, because it has been deposited into the thāpiṃ, which in this context symbolizes the vagina and uterus as a receptacle. Shorter versions of the Vāruṇī Pūjā appear at the end of the Guru Maṇḍala as the Bali Bhāvanā, "Bali Meditation", and in the Cakrasaṃvara Samādhi as the Mantra Pātra.

10. Bali Pūjā, "Bali Worship", is the providing of a spirit offering. In its stand-alone version, the offerings are made to the Aṣhṭa Bhairava and Aṣhṭa Mātṛikā, "the Eight Bairava and Eight Mothers", and begins with visualizing the Mantra Pātra and Bali Bhāvanā, using a similar verse to what is used in the Guru Maṇḍala and Cakrasaṃvara Samādhi. Spiritually the Bali worship in the Bali Pūjā and in the Guru Maṇḍala is meant to satiate the gods with amṛitam from the Goddess, to marshal their forces of protection from calamities, or in the case of the Lokapālas in the Guru Maṇḍala, for protecting the practitioner by guarding the directions.

29 11. Kīgaḥ Tine, "Toss Rice" (Newah), is usually the final ritual performed in a large rite, and involves repeating the Rahasya Pūjā, Adya Mahādāna, and all the stotras for all the deities invoked throughout the rite. This is an opportunity for the patrons of the ritual themselves, to recite the stotras along with the guru, and to offer rice directly to the deities.

12. Pātra Jñāna, "Calendar Knowledge", contains all of the astrological and geographical information to insert into the placeholders when reciting the Adya Mahādāna, Karaṇa, and Dānapati.14

Beginning in the 1950's, prominent Vajracharya priests have created ritual books, which were formerly hand-copied, using the technology of the printing press and since the advent of computer technology, have developed modern standardized guidebooks for the younger generations to maintain their cultural religious practices. A sampling of these ritual books, in conjunction with peer reviewed articles and books on Newah Buddhist rituals, and the root Cakrasaṃvara Tantra itself, have been used to create this consolidated version of a Vajrayāna ritual handbook. Anup Vir Vajracharya, a Vajracharya priest of Yaśodhar Mahāvihār (Bubāhāḥ) and member of the Nepal Paramparāgat Baudha Dharma Sangha, "The Nepal Traditional Buddhist Association" in Yala (Patan), transcribed by hand the initial Sanskrit text and Newah instructions for the Guru Maṇḍala, Cakrasaṃvara Tri-Samādhi, Nitya Karma, and Kāybhaḥ Pūjā based on books from his own personal family collection, and provided guidance editing the text. Anup Vir Vajracharya also provided guidance on the Sūryārgha, Guru Pādārgha, and Pañcagavya, and also provided some unique verses which are credited as "provided by Anup Vir Vajracharya" in the notes to the translation.

Manik Vajracharya of Heidelberg University, Germany, and the Nepal- German Manuscript Preservation Project NGMPP, provided two critical articles. The first was David N. Gellner's, "Ritualized Devotion, Altruism, and Meditation:

14. For additional discussion of Newah ritual see Vajracharya, Naresh Man (2016), "Vajrayāna Traditions in Nepal", sec. "Newar Vajrayāna in Modern Practice", pp. 135-151; and Gellner, David N. (1992), Monk, Householder, and Tantric Priest, ch. 5, p. 133-161. 30 The Offering of the Guru Mandala in ", Indo-Iranian Journal 34, 161-197 (1991), which is a consolidated version and translation of the Guru Maṇḍala, referred to in the notes to the translation as "G91". The second was a paper by Manik Vajracharya himself, the "Gurumaṇḍala Pūjā", from Aichi Gakuin University, Nagoya, (2007), referred to in the notes to the translation as "MV". Both of these articles are themselves consolidated versions of other Guru Maṇḍala ritual texts. Two of the same texts in Manik Vajracharya's version, were used in the development of this consolidated version, the Gurumaṇḍalārcana Pustakam, and the Saṃvarodaya Daśamī Pūjā. Manik Vajracharya's rendering of the Gurumaṇḍalārcana Pustakam proved very useful in the selection of preferred verses, specifically the long version of the Pañcopacāra Pūjā.

Anup Vir Vajracharya also provided a hand-written version of the Guru Maṇḍala by his grandfather, a Vajracharya priest, Nhuccha Vajracharya, which for bibliographical purposes has been entitled Gurumaṇḍalārcanam, and is referred to in the notes to the translation as "GM", and appears to most closely follow "G1" in David Gellner's consolidated version, and the Guru Maṇḍala in the Saṃvarodaya Daśamī Pūjā (see below.) These versions have a unique structure which contains verses, and an order, which is not found in other texts, and these differences are described in detail in the notes to the translation. In some cases some of the verses in this text were selected due to their metrical quality.

Charya Nritya dance instructor Raju Shakya provided two texts from his late father's personal collection. The first is Ashakaji Vajracharya's edited version of Ācārya: Paṃ. Advayavajra Kṛita Gurumaṇḍalārcana Pustakam, Yala, N.S. 1106 (Patan, 1989), referred to in short as the Gurumaṇḍalārcana Pustakam, and referred to in the notes to the translation as "GP". Herakaji Vajracharya makes the claim that it was an original manuscript edited by Advayavajra. However, Manik Vajracharya casts doubt on this claim due to the fact that the commentary includes visualization instructions for Vajrasattva, and the Śatākṣhara (one hundred syllable Vajrasattva mantra), not found in the Kriyāsamuccaya Tantra, from which the Guru Maṇḍala originates. It is from the Gurumaṇḍalārcana

31 Pustakam that the long version of the Pañcopacāra Pūjā was selected (previously mentioned above.)

The second text provided by Raju Shakya from his late father's collection is Herakaji Vajracharya's Tri-samādhi Vidhi Pustakam (Vibhinna -Devī Pinigu Nāmāvalī Sahit), Yala, N.S. 1115 (Patan, 1995), referred to in short as the Tri- samādhi, and referred to in the notes to the translation as "TS". A third text provided by Raju Shakya, acquired from the bookshop of the late author's house, is Herakaji Vajracharya's Saṃvarodaya Daśamī (Diśī) Pūjā Vidhi Pustakam, Yala, N.S. 1116 (Patan, 1995), referred to in short as Daśamī Pūjā, and referred to in the notes to the translation as "DP". It is called Daśamī Pūjā, because it is performed on daśamī kṛiṣhṇapakṣha, "the tenth day of the waning half of the lunar month". Both of these texts come from Yaśodhar Mahāvihār, and together are the primary sources for this consolidated version. Taking into consideration that Anup Vir Vajracharya is also from Yaśodhar Mahāvihār, it could be informally stated that the lineage for this consolidated version is primarily from Yaśodhar Mahāvihār as well.

Vajracharya priest Vajra Muni Vajracharya, of the Tribhuvan University Department of Nepal Bhasa, provided Ratnakaji Vajracharya's, Kalaśārcana- pūjāvidhi (Parimārjita Saṃskaraṇa), Yem̐, N.S. 1114 (Kathmandu, 1994), referred to in short as the Kalaśa Pūjā, and referred to in the notes to the translation as "KP". Prajval Ratna Vajracharya of Nṛitya Maṇḍal Mahāvihār, in Portland, Oregon, the son of the late Ratnakaji Vajracharya, provided his father's Saptavidhānuttara Pūjāvidhi (Tārāsanā, Bhadracari, Aṣṭamaṃgalagāthā va Dānagāthā Arthasahit), Yem̐, N.S. 1120 (Kathmandu, 2000), referred to in short as the Saptavidhānuttara Pūjā, and referred to in the notes to the translation as "SP". Because they are by the same author these two texts are virtually identical in the rituals that overlap in both texts. The Kalaśa Pūjā includes a Māmakī Pūjā, referred to elsewhere as the Vāruṇī or Khāy Thāpiṃ Pūjā, whereas the Saptavidhānuttara Pūjā, does not. The primary difference between the two texts is that the the Kalaśa Pūjā, goes on to provide all the additional life-cycle rituals, whereas the Saptavidhānuttara Pūjā instead provides a Tārā Pūjā, "Tārā Worship", along with an additional catalog of

32 stotras and dhāranīs for many Buddhas and Bodhisattvas. Because both texts come from Kathmandu, they are strikingly different from all the other texts obtained from Patan. The primary differences in the texts from the two cities is that in Patan the pūjā texts tend to follow the standard pattern as described above in the Svabhāva Pūjā, whereas in Kathmandu, the pūjā texts have much less repetition, and are much more streamlined, though in several instances the Kathmandu versions seems to omit several long sections present in the Patan versions. In other instances there are sections of text in the Kathmandu versions not present in the Patan versions. In both cases these omissions are detailed in the notes to the translation. Note that It cannot be stated however, that these observations of difference are true for all texts in Kathmandu verses Patan, since the comparative analysis of the texts is limited to the number of available samples provided. A final observation about the Kathmandu versions is the quality of Ratnakaji Vajracharya's Sanskrit is extremely high, with excellent compounds and grammatical case endings, not found in the Patan versions. The quality of Ratnakaji Vajracharya's Sanskrit proved invaluable in producing the most grammatically useful text possible for this consolidated version.

Finally there were two texts borrowed for editing purposes, which are not publicly available. The first was Guru Buddharatna Vajracharya's, Nitya Karma (Nhikaṃ) Vidhi (Gurumaṇḍalārcana Sahit), Yala, N.S. 1125 (Patan, 2004), referred to in short as the Nitya Karma, and in the notes to the translation as "NK". The second by the same editor is the Vajrayāna Pūjāvidhi Saphū (Bhāg-1), Nyākhācuka, Yala, N.S. 1128 (Patan, 2007), referred to in short as the Vajrayāna Pūjāvidhi, and in the notes to the translation as "VP". Both these texts are published by the Vajrācārya Pūjāvidhi Adhyayana Samiti, "Committee for the Study of the Bajrācārya Rituals", and are two of the modern standardized texts used by young Vajracharya priests in Patan to perform rituals.

Where applicable, mantras from the Cakrasaṃvara Tri-Samādhi were checked against the mantras available in the root tantra by David B. Gray, The Cakrasamvara Tantra (The Discourse of Śrī Heruka) (Śrī Herukābhidhāna), (2007),

33 referred to in short as the Cakrasaṃvara Tantra. In a few cases it has been observed that the Newah ritual texts phonetically had slightly different syllables for critical mantras, that when compared to the root tantra, appeared to possess some slight amount of inaccuracy, based upon Gray's analysis of the etymological origins of the mantras. However, in other cases the Newah texts had alternate versions of the mantras which appear to precede Gray's sources, and in those cases the Newah version is retained.

Finally all the Sanskrit was checked using the Monier-Williams' Sanskrit- English Dictionary (2011), and grammatical case endings were checked using Robert P. and Sally J. Sutherland Goldman's Devavāṇīpraveśikā: An Introduction to the Sanskrit Language, (2004), and McComas Taylor's The Little Red Book of Sanskrit Paradigms, (2009). All Newah instructions were reviewed with the help of Vajra Muni Vajracharya of Tribhuvan University using the Indra Mali Nepālbhāṣā Taḥkham̐gvaḥdhukū (Practical Nepal Bhasa Dictionary), (2009), and an unpublished edited version of Tej R. 's A Basic Course in Colloquial Newari, Tribhuvan University, Kirtipur, (1984).

34 Sūryārgha Sun Offering

Gurujupinsaṃ yajamānapinthāy vanāḥ taḥjigu pujā yāyebalay pujā nhyāke nhyaḥ sūryārgha yāye māḥ. Sūryārgha yāyeta cipāḥ pujābhaḥ chapāḥ va laḥthala chagaḥ nhyaḥne taye. Thanaṃli sukundā cyākāḥ kvasaṃ gvaḥjā chagaḥ taye. When priests go to patrons' places to do special worship, first it is necessary to do a sun offering. In order to do a sun offering, put a small pūjā plate and water pot in front. From here on burn the ritual lamp, and just below put a gvaḥjā.

Om̐ ācamanaṃ pratīccha svāhā.1 Yajamānayāta nasalā kāyke. Om̐ accept holy water Svāhā! Make the patron take holy water.

Sukundāy sinhaḥ ṭīkātikāḥ pūgu sinhaḥ thaḥmhaṃ tike. Make patron apply a ṭīkā on ritual lamp and apply remainder to themself. Om̐ śirasī candanaṃ dadyāt. Om̐ offer sandalwood on the head.

Om̐ śirasī puṣpaṃ dadyāt.2 Sukundāy svāṃ chakū tayke. Om̐ offer flower on the head. Make patron put one piece of flower on ritual lamp.

Yajamānaṃ svāṃ chakū chyanay tayebalay dhāraṇī bvane.3 While patron puts one piece of flower on their head, recite the Great Protector spell.

Jāki laḥ sukundāyā nhyaḥne hāykātaykebalay adya-mahādāna bvane.4 While making patron pour rice and water in front of ritual lamp, recite Adya Mahādāna.

Jāki laḥ tvaḥtake. Laḥ svatulu hāyke. Make patron release rice and water. Pour water three times

Śrī sūryāya jalārghaṃ namaḥ. Praty-arghaṃ namaḥ. Pādārghaṃ namaḥ.5

To Śrī Sūrya, a water offering, homage. Offering again, homage. A foot offering, homage.

Śrī sūrya-devatā āvāhanāya ityādi.6 Sukundāyāta dhuṃ kyaṃke. To the invocation of Śrī Sūrya the divine … Show incense to the ritual lamp.

Śrī sūrya-devatā bhaṭṭārakāya ityādi.7 Pādārgha taye. To the worshipful Śrī Sūrya the divine … Place foot offering.

35 Svāṃ bvayke. Make patron display flowers. Om̐ ādityāya svāhā. Om̐ somāya svāhā. Om̐ aṅgārāya svāhā. Om̐ budhāya svāhā. Om̐ bṛhaspataye svāhā. Om̐ śukrāya svāhā. Om̐ śaniścarāya svāhā. Om̐ rāhave svāhā. Om̐ ketave svāhā. Om̐ janmanakṣatrāya svāhā. Om̐ vajra-puṣpaṃ pratīccha svāhā.8

Om̐ to the Sun Svāhā! Om̐ to the Moon Svāhā! Om̐ to Mars Svāhā! Om̐ to Mercury Svāhā! Om̐ to Jupiter Svāhā! Om̐ to Venus Svāhā! Om̐ to Saturn Svāhā! Om̐ to the Eclipse Svāhā! Om̐ to the Comets Svāhā! Om̐ to the Constellations Svāhā! Om̐ accept the vajra-flower Svāhā!

Sukundāy hyāum̐gu sinhaḥ tike. Make patron put a ṭīkā red mark on the ritual lamp. Śrī sūryāya rakta-candanaṃ namaḥ. To Śrī Sūrya, red sandalwood, homage.

Sukundāy hyāum̐gu svāṃ chāyke. Make patron offer a red flower to the ritual lamp. Śrī sūryāya rakta-puṣpaṃ namaḥ. To Śrī Sūrya, a red flower, homage.

Sukundāy jajaṃka kvakhāyke. Make patron put a sacred thread on the ritual lamp.

Śrī sūryāya rakta-yajñopavitaṃ namaḥ.9 To Śrī Sūrya, a red sacred thread, homage.

Yajamānayāta jāki jvankāḥ vinti yāke. Make patron hold rice and pray.

Om̐ namaḥ śrī sūrya-devāya.10 Japā-kusuma-saṃkāśaṃ kāśyapoyaṃ mahā-dyutim, Tan mauliṃ sarva pāpa vighna haraṃ praṇamāmi divākaram.11

36 Om̐ homage to Śrī Sūrya the divine. Appearing as the Mantra flower, An ancient sage, whose great rays spread like a crown, Remover of all sins and obstacles, I bow to the maker of day.

Guru-pādārgha Guru Foot Offering

Thuli karma yāyeta chalapvala sāchi cvanā bijyāye māla dhakāḥ yajamānayāta dhāyke. Make patron say "To perform this rite, it is necessary for you to bear witness."

Gurujuyāta jākiṃ pujā yāke. Make patron worship guru with rice.

Jāki jvankāḥ vinti yākebalay adya-mahādāna bvane.12 While making patron hold rice and pray, recite Adya Mahādāna.

Guru-vajrācāryāya vā gurvī-vajrācāryāyai dhāye. Say to "Guru Vajra Preceptor" or "Gurvi Vajra Preceptoress".

Amuka hastārghaṃ namaḥ. Jalārghaṃ namaḥ. Praty-arghaṃ namaḥ.13 To …, a hand offering, homage. A water offering, homage. Offering again, homage.

Gurujuṃ yajamānayāke cvaṃgu jāki vajray phayā kayāḥ laḥ svakaḥ hāyke. Patron releases rice and pours water on the vajra three times, and the guru receives it.

Yajamānayāta vajray sinhaḥ tikāḥ pujā yāke. Make the patron apply a ṭīkā to the vajra, and worship.

Guru-nātha vā gurvī-nāthā dhāye. Say "Guru Protector" or "Gurvi Protectress".

Bhaktyā 'haṃ tvāṃ namasyāmi amuka prasīda me.14 With devotion I bow to you, … be pleased with me.

Aṅguṣṭhābharaṇa dakṣiṇā kāye. Guru-vajrācāryāya vā gurvī-vajrācāryāyai dhāye. Take thumb ring and donations. Say to "Guru Vajra Preceptor" or "Gurvi Vajra Preceptress".

Amuka aṅguṣṭhābharaṇa-dakṣiṇā-dāna sampradadyaḥ.15 Please give over the gift of a thumb ring and donation to …

37 Pañcagavya Śodhana16 Purification of the Five Cow Products

Chagaḥ saliṃcāy vā cāyā thalay tīrthayā laḥ tayāḥ ukī sācva sākhi sāduru sādhau sāghyaḥ lvākachyāyebalay mantra bvane. Put water from a sacred stream into a liquor cup or clay container, and recite the mantra while mixing cow urine, dung, milk, curd and ghee.

Om̐ bum̐ ām̐ jim̐ kham̐ hūm̐. Athavā om̐ hūm̐ trām̐ hrīm̐ kham̐.17 Om̐ Bum̐ Ām̐ Jim̐ Kham̐ Hūm̐. Or Om̐ Hūm̐ Trām̐ Hrīm̐ Kham̐.

Thanaṃli situ gām̐y va kuśaṃ pañcagavya śodhana yānāḥ dhāraṇī nīchakaḥ bvane. From here on purify Pañcagavya with holy grass and recite dhāraṇī twenty-one times.

Om̐ amogha pariśodhana18-rājāya tathāgatāyārhate samyaksambuddhāya, Tad yathā, om̐ śodhaya śodhaya viśodhaya viśodhaya samantena Dhīrī dhīrī śuddhasattva-mahāpadme hūm̐ hūm̐ hūm̐ phaṭ phaṭ phaṭ svāhā.19 Om̐ to the unfailing king of purity, tathāgata, , enlightened Buddha; In this manner, Om̐ purify purify, purify away, purify away, all around, Wise, wise, morally pure great lotus, Hūm̐ Hūm̐ Hūm̐ Phaṭ Phaṭ Phaṭ Svāhā!

Svabhāva-śuddhāḥ kāye.20 Take Svabhāva Śuddhāḥ.

Pādārgha taye. Place foot offering.

Śrīmat śrī śrī pañca-gomātā bhaṭṭārakāya ityādi.21 To the thrice sacred, worshipful Pañca Gomātā, …

Pañca-gomātāyāta svāṃ bvaye. Display flowers to the Pañca Gomātā. Om̐ nandāyai svāhā. Om̐ bhadrāyai svāhā. Om̐ jayāyai svāhā. Om̐ saumyāyai svāhā. Om̐ kapilāyai svāhā. Om̐ pañcagomātṛkābhyaḥ svāhā.22

38 Om̐ to Nandā Svāhā! Om̐ to Bhadrā Svāhā! Om̐ to Jayā Svāhā! Om̐ to Saumyā Svāhā! Om̐ to Kapilā Svāhā! Om̐ to the Pañca Gomātṛikā Svāhā!

Om̐ vajra-puṣpaṃ pratīccha svāhā.23 Svāṃ bvaye. Om̐ accept the vajra-flower Svāhā! Display flower.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.24 Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā.

Pañca-gomātā stotra bvane. Recite Pañca Gomātā stotra. Nandā bhadrā jayā saumyā kapilā ca kṛpāvatī, Prasiddhantu mahālakṣmī āyurārogya-sampadam.25 Compassionate Nandā, Bhadrā, Jayā, Saumyā and Kapilā, Accomplish great wealth, long life, health and success.

Om̐ śaṅkhodakena śuddho hūm̐. Yajamānapinta laḥ biye. Om̐ purified with conch-water Hūm̐. Give water to patrons.

Pañcagavya biye. Give Pañcagavya. Gomūtraṃ gomayaṃ kṣīraṃ dadhi-sarpi-kuśodakam, Nirdiṣṭha-pañcagavyaṃ ca pavitraṃ kāya-śodhanam. Cow urine, cow dung, milk, curd, ghee, holy grass, (and) water, The forementioned Pañcagavya and holy grass purifies the body.

Om̐ śaṅkhodakena śuddho hūm̐.26 Hānaṃ laḥ biye. Om̐ purified with conch-water Hūm̐. Give water again.

39 Guru-maṇḍalārcanam Guru Mandala Worship

Nitya pujā yāyeta nhāpāṃ mandaḥpāḥ sile. Pine pujā yāyeta jāki cunaṃ mandaḥ cvaye. Mandaḥyā cvay va kvay gvaḥjā nigaḥ taye. Nityakarma yāyeta buddha dharma saṃgayāta jāki svapucaḥ va pañca-buddhayāta nyāpucaḥ bvaye. In order to do daily worship, first wash the mandala. In order to do outside worship, draw the mandala with rice dust. Put two gvaḥjā at the top and bottom of the mandala. In order to do the daily rite, display three piles of rice for the Buddha, Dharma and Sangha, and five for the Pañca Buddhas.

Yajamānayāta nasalā kāyke. Dakvasita mhay lakhaṃ hāḥhāḥ yāye. Make patron take holy water. Sprinkle all over the body with water.

Om̐ ācamanaṃ pratīccha svāhā.27 Om̐ accept holy water Svāhā!

Garbha-saṃśodhane svāhā.28 Amṛta-jīvante svāhā.29 Hṛdaya-śodhane svāhā.30 Kāya-viśodhane svāhā. Pādau-prakṣālane svāhā.31 Prokṣaṇaṃ pratīccha svāhā.32 To completely purifying the womb Svāhā! To immortal life Svāhā! To purifying the heart Svāhā! To purifying the body Svāhā! To washing the feet Svāhā! Accept consecration by sprinkling Svāhā!

Om̐ sarva-vighnān utsāre hūm̐.33 Om̐ remove all obstacles Hūm̐!

Saṃkalpa yāye. Pujābhaḥ va laḥ thalay thikā taye. Do dedication. Keep touching pūjā plate and water pot. Om̐ siddhir astu kriyārambhe, vṛddhir astu dhanāgame, Puṣṭir astu śarīreṣu, śāntir astu gṛhādiṣu.34 Om̐ be successful in undertakings, have increase in wealth. Be nourished in the body, (and) have peace in the home.

Om̐ namo bhagavate puṣpketu rājāya tathāgatāyārhate Samyaksambuddhāya, tad yathā, om̐ puṣpe puṣpe mahāpuṣpe Supuṣpe puṣpodbhave puṣpa-sambhave puṣpāvakiraṇe svāhā.35

40 Om̐ homage to the holy king Puṣhpaketu, tathāgata, arhat, Enlightened Buddha. In this manner. Om̐ flower, flower, great flower, Good flower, flower arisen, flower born, flower strewn Svāhā!

Adya-mahādāna bvane.36 Recite the Adya Mahādāna.

Om̐ namo buddhāya om̐ namo dharmāya om̐ namo saṃghāya.37 Om̐ homage to the Buddha, Om̐ homage to the Dharma, Om̐ homage to the Sangha.

Adya śrīmat śrī śrī virāja-māna38-śākyasiṃha-tathāgata-paryāye39 -kalpe sahā-nāma-lokadhātau vaivasvatmanv-antare40 -tretā-dvāparānte kaliyuge prathama-caraṇe,41 Today, in the time of thrice sacred glorious Śākyasiṃha Tathāgata, In the Bhadra , in the world division Sahā, in the Vaivasvata Manu age, After the Satya, Tretā, Dvāpara, in the Yuga, in the first phase,

Bharatakhaṇḍe42 uttara-pāṃcāle haimavat-pāde43 Vāsuki-kṣetre44 upachandoha-pīṭhe45 āryāvarta-puṇya-bhūmau46 Karkoṭaka-nāgarājālaye47 nāgavāsa-mahāhrade48 Śrī svayambhū-caitya49-sthāne śrī guhyeśvarī-prajñāpāramitādhiṣṭhite50 51Nepāla-maṇḍale52 śrī saṃvara maṇḍalākāre53 sudurjayā-bhūmi-same,54 On the Bharata continent, in northern Pāñcāla, at the feet of the Himalayas, In the land of Vāsuki, the seat of Upachandoha, in the holy land Āryāvarta, In the home of Karkoṭaka king of serpents, In the great lake Nāgavāsa, Site of Śrī Svayambhū Caitya, inhabited by Śrī Guyeśvarī Prajñāpāramita, In the land of the Nepal mandala, in the form of the Śrī Saṃvara mandala, In the same land of Sudurjayā,

Maṇiliṅgeśvara gokarneśvara kīleśvara kumbheśvara garteśvara Phaṇikeśvara gopāleśvara vikrameśvara aṣṭa-vaita-rāga parivṛte,55

41 In the midst of the eight passionless ones, Maṇiliṅgeśvara, Gokarneśvara, Kīleśvara, Kumbheśvara, Garteśvara, Phaṇikeśvara, Gonpāleśvara and Vikrameśvara,

Vāgamatī keśāvatī maṇirohiṇī prabhāvatī56 mahānadī pravāhite,57 Within the great rivers, Vāgamatī, Keśāvatī, Maṇirohiṇī and Prabhāvatī,

Puṇya-tīrtha śānta-tīrtha śaṃkara-tīrtha rāja-tīrtha manohara-tīrtha Nirmala-tīrtha nidhāna-tīrtha jñana-tīrtha cintāmaṇi-tīrtha Pramoda-tīrtha sulakṣaṇa-tīrtha58 jaya-tīrtha upatīrtha parivṛte,59 In the midst of the holy bathing places, Puṇya Tīrtha, Śānta Tīrtha, Śaṃkara Tīrtha, Rāja Tīrtha, Manohara Tīrtha, Nirmala Tīrtha, Nidhāna Tīrtha, Jñana Tīrtha, Cintāmaṇi Tīrtha, Pramoda Tīrtha, Sulakṣhaṇa Tīrtha and Jaya Tīrtha

Jātamātrocca śaṃkhocca phulocca dhyānocca catuḥ parvata prākāre,60 Enclosed by the mountains, Jātamātra, Śaṅkha, Phula and Dhyāna,

Sapta-muny-adhiṣṭhite vajrayoginy-ādi-yoginī-gaṇa-guṇite Aṣṭamātṛkā aṣṭabhairava siṃhinī vyāghriṇī ganeśa kumāra Mahākāla hāratī hanumat daśa-krodha-gaṇa saṃvṛte,61

In the domain of the seven sages, amongst Vajrayoginī, And the other multiple troops of Yogīnīs, in the midst of the Aṣhṭamātṛkā, Aṣhṭabhairava, Siṃhinī, Vyāghriṇī, Ganeśa, Kumāra, Mahākāla, Hāratī, Hanumat, and the troupe of the ten wrathful ones,

Vāgamatyāḥ dakṣiṇa62-digbhāge63 keśāvatyāḥ pūrva64-digbhāge65 Maṇirohiṇyāḥ paścima66-digbhāge67 prabhāvatyāḥ uttara68-digbhāge69 Tatra lalitapaṭṭane70 srīmad-āryāvalokiteśvara-vijayarājye.71

To the southern bank of the Vāgamatī, eastern bank of the Keśāvatī, Western bank of the Maṇirohiṇī, and the northern bank of the Prabhāvatī, Therein, in the city of Lalita, in the victorious land of Āryāvalokiteśvara.

42 Adya72 amuka73 nāma saṃvatsare74 śrī sūrya amuka ayaṇe75 amuka ṛtau76 Māsottama-māse amuka māse77 amuka pakṣe amuka tithau78 Amuka nakṣatre amuka yoge79 amuka karaṇe80 amuka vāsare81 Amuka rāśigata-bhāskare82 amuka rāśigata-candramasi.83 Today in the … named year, with the radiant sun in the … hemisphere, In the … season, in the excellent month, in the … lunar month, In the … half of the moon, on the … lunar day, in the … lunar mansion, In the … conjunction of the sun and moon, in the … half of the lunar day, On the … week day, in the … solar zodiac sign, in the … lunar zodiac sign,

Dānapati yajamānasya84 amuka antargate85 amuka nagare86 amuka nivāsite87 amuka utpanna88 amuka nāma,89 Being in the (country of) …, in the city of …, in the locality of …, Of the beneficent patron, born of the … (lineage), named …,

Dhyeyasya90 bhartṛ-bhartrī putra-putrī 91 sakala-parivārāṇāṃ92 Yathā śāstrokta-phalaprāpti-kāmanārthaṃ93 (As well as) the patron's, partners, children, and all of their family, According to the desired aim of success in the declared sacred rite,

Pūrva-janmani vā iha-janmani94 jñātājñāta-kṛtaṃ95 Daśākuśalādi-pāpa-mocanārthaṃ96 For the purpose of liberation from the Ten Evils and other sins, Committed knowngly or unknowingly, in a prior life or in this life,

Nānā-roga-vyādhi97 aṣṭamahābhaya-tāraṇārthaṃ98 Navagrahāriṣṭa-śānti-kāmanārthaṃ99 For overcoming various diseases, illnesses, (and) the Eight Great Fears, For the desired purpose of safety (and) peace from the Navagraha,

Yajñamānasya āyurārogya aiśvaryādi samprāpti-kāmanārthaṃ100 For the attainment of long life, health and sovereignty for the patron,

43 Etat puṇyena sarvasattva-prāṇibhyaḥ101 uddhāra-kāmanārthaṃ Ante anuttarāya102 samyaksambodhi-jñāna-phalaprāpti-kāmanārthaṃ103 By this merit, for the elevation of the lives of all beings, (and) in the end, For the best, the success of the knowledge of complete enlightenment.

104Bhagavan105 śrīmat śrī śrī106 sadguru vajrasattva107 buddha dharma saṃgha -devatā108 sampūrṇa-kalaśa maṇḍala-madhye109 virājita-vairocanādi pañca-buddha110 ganeśa mahākāla111 āyurvṛddhi112 pañca-gomātā vasuṃdharā śrī lakṣmī113 cakrasaṃvara vajravārāhī114 ānandā vāruṇī devī vaiśvānara115 deva-devī āvāhanāya116 yathāśakta-pūjā-karma-kriyā-nimity-artham,117 To invoke the deities, holy, thrice sacred, true guru Vajrasattva, Buddha, Dharma, Sangha, Triratna Devatā, Sampūrṇa Kalaśa, in the middle of the mandala, the eminent Vairocana, Pañca Buddha, Ganeśa, Mahākāla, Āyurvṛddhi, Pañca Gomātā, Vasundharā, Śrī Lakṣhmī, Cakrasaṃvara, Vajravārāhī, Ānandā Vāruṇī Devī, and Vaiśvānara, for the cause of the rite of the act of worship to one's utmost ability,

Adya-mahādāna jula. Adya Mahādāna complete.

118Idaṃ kamaṇḍaluṃ119 puṣpa-bhāṇḍaṃ saṃkalpayāmy ahaṃ.120 I declare the intention of this water pot and flower plate.

Yajamānaṃ pujābhaḥ ani yānāḥ gurujuyāta laḥlhāye. Patron does pūjā plate salutation and hands it over to the guru. Om̐ ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇaṃ Svārthaṃ suvyañjanaṃ kevala-paripūrṇaṃ pariśuddhaṃ Paryavadātaṃ brahmacaryaṃ samprakāśayanti sma.121

Om̐ good in the beginning, good in the middle, (and) good in the end, They manifested, an aim in itself, beautiful, exclusively one's own, Complete, fully pure, perfectly clean, chastity.

Om̐ gurubhyo namaḥ. 3.122 Jāki va svāṃ ākāśay svakaḥ thatine. Om̐ to the , homage. 3. Toss rice and flowers three times.

44 Jāki jvankāḥ vinti yāke. Gaṃ thānāḥ stotra bvane. Make patron hold rice and pray. Ring bell, and recite stotra. Om̐ guru-buddhaḥ guru-dharmaḥ guru-saṃghas tathaiva ca, Guru-vajradharaś caiva tasmai śrī gurave namaḥ.123

Om̐ guru Buddha, guru Dharma, and likewise guru Sangha, As well as guru Vajradhara; to those honorable gurus, homage.

Vande śrī vajrasattvaṃ bhuvana-vara-guruṃ sarva-buddhaṃ bhavantam, Nānārūpeṇa yena timira-bhaya-haraṃ nirmitaṃ meru-saṃstham. Dharmādharaṃ munīndraṃ jina-vara-subhagaṃ maṇḍalaṃ vajradhātum, Sarvānandaikarūpaṃ -sukhamayaṃ dehināṃ mokṣa hetum.124

In praise (of) Śrī Vajrasattva, highest universal guru, origin of all Buddhas, By various forms, removing darkness and fear, fixed resting on Meru. Dharma sustainer, chief sage, most fortunate victor, Vajradhātu mandala, In one form with all bliss, innate bliss, embodied, the cause for liberation.

Om̐ guru-ājñā.125 Śaṃkha laḥ śodhana yāye. Om̐ (with) permission of the guru. Purify conch shell water.

Laḥ svakaḥ pikāye dune taye. Take out water and put in three times.

Om̐ āḥ hūm̐ 126 vam̐ vajrodake udaka-amṛtaṃ bhavantu hūm̐ svāhā. 3.127 Om̐ Āḥ Hūm̐ Vam̐ ambrosia water, become vajra water, Hūm̐ Svāhā! 3.

128Om̐ varuṇa-mūrtaye candanaṃ namaḥ. Sinha tike. Om̐ varuṇa-mūrtaye puṣpaṃ namaḥ.129 Svāṃ chāye. Om̐ varuṇa-mūrtaye yajñopavītaṃ namaḥ.130 Jajaṃkā kvakhāyeke.

Om̐ to the form of , sandalwood, homage. Apply tikā. Om̐ to the form of Varuna, a flower, homage. Offer flower. Om̐ to the form of Varuna, a sacred thread, homage. Put on sacred thread.

Śaṃkhay jākiṃ pujā yāye. Varuṇa stotra bvane. Worship conch shell with rice. Recite Varuṇa stotra.

45 Nāgapāśātmako nityaṃ jala-rājo mahābalaḥ, Nirvikalpeti vikhyāto varuṇāya namo 'stu te.131 The eternal form of a Nāga noose, (and) almighty king of water, Thus known as the Nirvikalpa, to Varuna, homage be to you.

Kalaśa vā devayāta śaṃkha lakhaṃ snāna yāye. Bathe Kalaśa or deity with chonch shell water. Yat-maṃgalaṃ sakala-sattva-hṛdi-sthitasya, Sarvātmakasya varadharma-kulādhipasya. Niḥśeṣa-dveṣa rahitasya mahāsukhasya, Tat-maṃgalaṃ bhavantu te paramābhiṣeka.132

To reach the happiness, in the heart of all beings, Of the whole soul, of the highest dharma family ruler, Of the abandonment of hatred entirely, of great bliss, That happiness, be to you, the farthest consecration.

Jvalā nhāykaṃ vā svāṃ halay sinhalaṃ Om̐ cvayāḥ nhāykaṃ kyanāḥ. Write Om̐ with tikā powder on a fire mirror or flower leaf, and display mirror. Pratibimba-samā dharmāḥ acchāḥ śuddhā hy anāvilāḥ, Agrāhyānabhilāpyāś ca hetu-karma-samudbhavāḥ.133 Conditions are like reflections, transparent, pure, indeed clear, Inconceivable and inexpressible, arising from causes and effects.

Svabhāva pūjā. Dhuṃ kyanāḥ nyāsa jāpa yāye.134 Svabhāva Pūjā. Show incense and do nyāsa jāpa.

Dhuṃ kyanāḥ āvāhana yāye. Show incense and do invocation.

135Bhagavan śrīmat śrī śrī amuka avāhanāya idaṃ vajra-dhūpaṃ nimantrayāmi namo namaḥ.136 To the invocation of venerable, thrice sacred …, With this vajra incense, I summon you, homage, homage.

46 Svabhāva-śuddhāḥ kāye. Ākarṣaṇa va memegu mudrā kyane. Take Svabhāva Śuddhāḥ. Show attraction and other gestures.

Om̐ svabhāva-śuddhāḥ ityādi. Om̐ vajrākarṣaṇe hūm̐ ityādi. Om̐ one's own nature is pure, … Om̐ vajra attraction Hūm̐, …

Phem̐ phem̐ phem̐. Pravat-satkārāya.137 Svabhāva-śuddhāḥ kāyegu jula. Phem̐ phem̐ phem̐ . To the favour of heaven. To take Svabhāva Śuddhāḥ complete.

Pādārgha taye. Place foot offering. śrīmat śrī śrī amuka bhaṭṭārakāya Pādyācamanārghaṃ pratīccha svāhā.138

To the venerable, thrice sacred, worshipful …, Accept the offering of holy water for the feet Svāhā!

Triratnayāta svāṃ bvaye. Display flowers for the Triratna.

Om̐ buddhāya svāhā. Om̐ dharmāya svāhā. Om̐ saṃghāya svāhā.139 Om̐ to Buddha Svāhā! Om̐ to Dharma Svāhā! Om̐ to Sangha Svāhā!

Pañca-buddha va Tārāyāta svāṃ bvaye. Display flowers for the Pañca Buddha and Tārā. Om̐ vairocanāya svāhā. Om̐ akṣobhyāya svāhā. Om̐ ratnasaṃbhavāya svāhā. Om̐ amitābhāya svāhā. Om̐ amoghasiddhaye svāhā. Om̐ locanāyai svāhā. Om̐ māmakyai svāhā. Om̐ pāṇḍarāyai svāhā. Om̐ ārya-tārāyai svāhā.140

Om̐ to Vairocana Svāhā! Om̐ to Akṣhobhya Svāhā! Om̐ to Ratnasaṃbhava Svāhā! Om̐ to Amitābha Svāhā! Om̐ to Svāhā! Om̐ to Locanā Svāhā! Om̐ to Māmakī Svāhā! Om̐ to Pāṇḍarā Svāhā! Om̐ to Ārya Tārā Svāhā!

Dharmayāta svāṃ bvaye. Display flowers for the Dharma.

47 Om̐ prajñāpāramitāyai svāhā. Om̐ gaṇḍavyūhāya svāhā. Om̐ daśabhūmīśvarāya svāhā. Om̐ samādhirājāya svāhā. Om̐ laṃkāvatārāya svāhā. Om̐ saddharmapuṇḍarīkāya svāhā. Om̐ tathāgataguhyakāya svāhā. Om̐ lalitavistarāya svāhā. Om̐ suvarṇaprabhāsottamāya svāhā.141 Om̐ to Prajñāpāramitā Svāhā! Om̐ to Gaṇḍavyūha Svāhā! Om̐ to Daśabhūmīśvara Svāhā! Om̐ to Samādhirāja Svāhā! Om̐ to Laṃkāvatāra Svāhā! Om̐ to Saddharmapuṇḍarīka Svāhā! Om̐ to Tathāgataguhyaka Svāhā! Om̐ to Lalitavistara Svāhā! Om̐ to Suvarṇaprabhāsottama Svāhā!

Saṃghayāta svāṃ bvaye. Display flowers for the Sangha. Om̐ avalokiteśvarāya svāhā. Om̐ ārya-maitreye svāhā. Om̐ gaganagañjāya svāhā. Om̐ samantabhadrāya svāhā. Om̐ vajrapāṇaye svāhā. Om̐ mañjughoṣāya svāhā. Om̐ sarvaṇīvaraṇa viṣkaṃbhine svāhā. Om̐ kṣitigarbhāya svāhā. Om̐ khagarbhāya svāhā.142

Om̐ to Avalokiteśvara Svāhā! Om̐ to Ārya Maitreya Svāhā! Om̐ to Gaganagañja Svāhā! Om̐ to Samantabhadra Svāhā! Om̐ to Vajrapāṇi Svāhā! Om̐ to Mañjughoṣha Svāhā! Om̐ to Sarvaṇīvaraṇa Viṣhkambhin Svāhā! Om̐ to Kṣhitigarbha Svāhā! Om̐ to Khagarbha Svāhā!

Cakrasaṃvarayāta svāṃ bvaye. Display flowers to Cakrasaṃvara. Om̐ cakrasaṃvarāya svāhā. Om̐ ḍākinyai svāhā. Om̐ lāmāyai svāhā. Om̐ khaṇḍarohāyai svāhā. Om̐ rūpiṇyai svāhā.143 Om̐ vajra-karoṭakāya svāhā. Om̐ samaya-karoṭakāya svāhā. Om̐ visamaya-karoṭakāya svāhā. Om̐ samaya-visamaya-karoṭakāya svāhā.144

48 Om̐ to Cakrasaṃvara Svāhā! Om̐ to Ḍākinī Svāhā! Om̐ to Lāmā Svāhā! Om̐ to Khaṇḍarohā Svāhā! Om̐ to Rūpiṇī Svāhā! Om̐ to the vajra skull bowl Svāhā! Om̐ to the vow skull bowl Svāhā! Om̐ to the non-vow skull bowl Svāhā! Om̐ to the vow of the non-vow skull bowl Svāhā!

Vajravārāhīyāta svāṃ bvaye. Display flowers to Vajravārāhī. Om̐ vam̐ vajravārāhyai svāhā. Om̐ hām̐ yām̐ yāminyai svāhā. Om̐ hrīm̐ mom̐ mohinyai svāhā. Om̐ hrem̐ hrīm̐ saṃcāriṇyai svāhā. Om̐ hūm̐ hūm̐ saṃtrāsaṇyai svāhā. Om̐ phaṭ phaṭ caṇḍikāyai svāhā.145 Om̐ Vam̐ to Vajravārāhī Svāhā! Om̐ Hām̐ Yām̐ to Yāminī Svāhā! Om̐ Hrīm̐ Mom̐ to Mohinī Svāhā! Om̐ Hrem̐ Hrīm̐ to Saṃcāriṇī Svāhā! Om̐ Hūm̐ Hūm̐ to Saṃtrāsaṇī Svāhā! Om̐ Phaṭ Phaṭ to Caṇḍikā Svāhā!

Om̐ vajra-puṣpaṃ pratīccha svāhā.146 Svāṃ bvaye. Om̐ accept the vajra-flower Svāhā! Display flower.

Pañcopacāra pūjā yāye.147 148Sinhaḥ tike. Do Pañcopacāra Pūjā. Apply a ṭīkā.

149Candanaṃ sindūraṃ puṇyaṃ pavitraṃ pāpanāśanam, Āpadā-harate nityaṃ lakṣmīṃ niṣṭhati sarvadā.150 Holy vermillion sandlewood purifies, destroys the wicked, Daily revomes misfortune, (and) always yields good fortune.

Jajaṃkā kvakhāyke. Cause to put on sacred thread. Idaṃ taṃ paramaṃ vastraṃ nānā-raṃgopaśobhitam, Dadāmi paramaṃ bhaktyā sarvasampatti-dāyakam.151

This, this here most excellent cloth, adorned with various colors, I give with the most excellent devotion, granting success in everything.

49 Svāṃ chāye. Offer flower. Mālatī-mādhavī-jātī māndāra-puṣpa-jātikā, Ityādi puṣpa-saṃyuktaṃ rohaṇaṃ puṣpa-mālikā.152

Jasmine born of spring, a mystical flower species, Thus beginning joined together, an ascending flower garland.

Naivedya va si chāye. Offer eatables and fruit. Pañcāmṛtādi sahita naivedya--pakvānna Pūpaka-phalāni samarpayāmy aham.153

The Pañca Amṛita, together with eatables, fruit, cooked food, Cake and fruits, I hand completely over to you.

Vajrasattva pañca-buddha vajradhara mudrā kene. Display Vajrasattva, Pañca Buddha and Vajradhara mudras.

Om̐ vajrasattva-saṃgrāhaka ityādi.154 Om̐ Vajrasattva holding together …

Aṣṭa-lāsyā yāye. Do Aṣhṭa Lāsyā.

Om̐ vajra-lāsye hūm̐ ityādi. Namas te 'tu namāmi namo namaḥ.155 Om̐ vajra dance Hūm̐ … Homage be to you, I give homage, homage…

Om̐ hūm̐ svāhā. Vajra kāye. Om̐ hoḥ svāhā. Ghaṇṭa kāye. Om̐ Hūm̐ Svāhā! Take vajra. Om̐ Hoḥ Svāhā! Take bell.

Om̐ ṭarkija hūm̐. 3.156 Vajra svakaḥ thatine. Om̐ Ṭakkirāja Hūm̐. 3. Toss vajra three times.

Jāki jvanāḥ vinti yāye. 157Triratna stotra bvane. Hold rice and pray. Recite Triratna stotra. Om̐ namas te buddha-rūpāya dharma-rūpāya te namaḥ. Namas te saṃgha-rūpāya pañca-buddhātmane namaḥ.158

50 Om̐ homage to the Buddha's form, to the Dharma's form, homage. Homage to the Sangha's form, to the Pañca Buddha themselves, homage.

Vajrasattva stotra bvane. Recite Vajrasattva stotra. Namas te vajrasattvāya vajra-ratnādhipate namaḥ, Namas te vajra-dharmāgre namas te vajra-karmane.159 Homage to Vajrasattva, to the ruler of the Vajra Jewel, homage, Homage to the foremost Vajra Dharma, homage to Vajra Karma.

Pañca-buddha stotra bvane. Recite Pañca Buddha stotra. Namas te pañca-buddhānāṃ jina-dhātuṃ karoṭakaḥ. Madhye vairocana-buddhaṃ pañca-buddhaṃ namāmy aham.160

Homage to the Pañca Buddha's skull bone Buddha relics, In the middle Vairocana Buddha, Pañca Buddha, I give homage.

Madhye vairocana-buddhaṃ akṣyobhyaṃ prāg-dik-sthitam, Paścime cāmitābhañ ca dakṣiṇe ratnasaṃbhavam, Uttare 'moghasiddhiñ ca pañca-tathāgatālayam, Śvetaṃ nīlaṃ suvarṇabhyāṃ marūṇāṃ śyāmavarṇākam, Kramāñ ca siṃha-nāgāśvaṃ mayūraṃ garuḍāsanam, Pañcākṣaraṃ samutpannaṃ pañca-buddhaṃ namamy aham.161

Vairocana Buddha in the middle, Akṣhyobhya abiding eastward, Amitābha in the west, and Ratnasaṃbhava in the south, Also Amoghasiddhi in the north, the permanent five tathāgata, White, dark blue (and) yellow, one of the reds, (and) dark green, Going, sitting on a lion, elephant, horse, peacock, (and) an eagle, Five syllables arising together, Pañca Buddha, I give homage.

Ārya-tārā stotra bvane. Recite Ārya Tārā stotra.

51 Namas tāre ture vīre tustāre bhayanāśanī, Ture sarvārtha-ture tāre svāhā-kāraṃ namāmyaham.162 Homage to Tāra, strong, heroic, carrying across quickly, destroying fear, Quick, strong in all matters, to Tāra, the word Svāhā, I give homage.

Tārā stotra bvane. Recite Tārā stotra. Locanī kanakavarṇāṃ śara-candrākāraṃ dharā, Māmakī nīlavarṇāṃ ghaṭa-dhānya-mañjarīṃ dhārī, Pāṇḍarā lohitavarṇāṃ dhanū-vāṇa-karaṃ dharā, Śrī ārya-tārā haritāṃ nilotpalāṃ dharā devī.163

Locanī, having a golden color, arrow and shining appearance, Māmakī, having a dark-blue color, water, grain and a bouquet, Pāṇḍarā, having a red color, and drawing a bow and arrow, Holy goddess Ārya Tārā, having a green color and blue lotus.

Pañcavarṇā-devī dharā pañcajñāna-sadāna-sattvā, Pañca-buddha-prajñādevī pañca-tārā namo 'stu te.164

Goddesses having five colors, givers of five (kinds of) knowledge, Pañca Buddha wisdom goddesses, Pañca Tārā, homage be to you.

Dharma stotra bvane. Recite Dharma stotra. Nirvikalpe namas tubhyaṃ prajñāpāramite 'mite, Yās tvāṃ sarvānavadyāṅgī niravadyai nirīkṣase. Nirvikalpa, homage to you, to Prajñāpāramita, to the boundless, Agile, having an entirely faultless body, beholding without blame.

Saṃgha stotra bvane. Recite Sangha stotra. Lokeśvaraṃ śīla-śāntaṃ amogha-guṇasāgaram, Amitābha-kṛtaṃ mauli namāmi amoghapāśanam.

52 Naturally gentle Lokeśvara, an ocean of unfailing virtues, An Amitābha adorned crown, I give homage, Amoghapāśa.

Aṣṭa-bodhisattva stotra bvane. Recite Aṣhṭa Bodhisattva stotra. Buddhaṃ namāmi satataṃ vara padmapāṇi maitreyātmakam, Gaganagañja samantabhadraṃ yakṣādhipo parahitodyata, Mañjughoṣaṃ viṣkambhinaṃ kṣitigarbhaṃ praṇamāmi khagarbham.165 Buddha, I give continual homage, highest Padmapāṇi, spirit of Maitreya, Gaganagañja, Samantabhadra, the elevated friendly ruler of the Yakṣa, Mañjughoṣa, Viṣhkambhin, Kṣhitigarbha, I bow down before, Khagarbha.

Cakrasaṃvara vajravārāhī stotra bvane. Recite Cakrasaṃvara Vajravārāhī stotra. Om̐ sarvajña-jñāna-saṃdohaṃ jagad--prasādakaḥ, Cintāmaṇir-ivodbhūtaṃ śrī saṃvaraṃ namāmy aham.166

Om̐ abundant omniscient knowledge, gladdening for the world's sake, Come forth like a wish fulfilling gem, Śrī Saṃvara, I give homage.

Namāmi śrī vajravārāhī sarvapāpa-pramocanī, Māra-vidhvaṃsanī devīṃ buddhatva-phala-dāyanī.167

Om̐ I give homage, Śrī Vajravārāhī, liberating from all sins, A Māra destroying goddess, giving the fruit of Buddhahood.

Samay chāye. Offer samay. Om̐ naivedyaṃ sarva-saṃyuktaṃ khādya-bhojya-samanvitam, Bhakṣya-bhojya-samāyuktaṃ naivedyaṃ pratigṛhya-tām. Pañcavarṇa-samācāraṃ matsyāṇḍaja-samanvitam, Nirvikalpaikacittānāṃ bhuñja bhuñja hūm̐.168 Om̐ an offering of eatables all combined, full of food to be enjoyed, Provided with drink to be enjoyed, an acceptable offering from her,

53 Five kinds of virtuous conduct, completely full of egg-born fish, Of one mind with the Nirvikalpa, eat and enjoy Hūm̐ .

Khāy chāye. Offer khāy. Ānandaṃ paramānandaṃ viramānanda-rūpinīm, Catur-ānanda-bhāvena sahajānandaṃ ca rūpinī.169 Bliss, the highest bliss, the bliss of cessation embodied, By becoming the four blisses, and innate bliss embodied.

Thvam̐ chāye. Offer beer. Hūm̐ kāraṃ paramaṃ devaṃ hūm̐ kāraṃ -bhājanam, Hūm̐ kāraṃ bhava-śūnyaṃ ca hūm̐ kārantu namo 'stu te.170

The letter Hūm̐ is the most divine, the letter Hūm̐ is a vessel of success, Hūm̐ is also the emptiness of becoming, make Hūm̐, homage be to you.

Aylāḥ chāye. Offer liquor. Om̐ amṛte amṛtodbhave amṛta-saṃrakṣaṃ kari, Amṛte hrīm̐ akham̐ pratīccha svāhā.171 Om̐ immortality, becoming immortal, gaurding immortality, Immortality Hrīm̐ Akham̐ accept Svāhā!

Dakṣiṇā chāye. Offer money. Yathānulabhate dravyaṃ dakṣiṇāya prayacchati. Dharmārtha-kāma-mokṣaṃ ca prāpnoti sarvadā-sukham.172

Accordingly as one takes money, and offers a donation to the guru, One always blissfully attains dharma, wealth, pleasure and liberation.

Dhuṃ kyanāḥ mata cyāke. Show incense and burn lamp.

54 Dhūpa-dīpo 'yaṃ sarva-dīkṣāntaṃ dīpa-jvālā-samaprabham, Ghoṣayāmi praśama-śāntaṃ sarvajñāna-prasādakam.173 Incense and light, the end of all consecrations, is equally splendid, I invite calmness and tranquility, rendering all knowledge clear.

Tāynaṃ pūjā yāye. Worship with popped rice. Ye dharmā hetu-prabhavā hetuṃ teṣāṃ tathāgato, Hy avadat teṣāṃ ca yo nirodha evaṃ-vādī mahāśramaṇaḥ.174 What conditions arise from a cause, their causes, the Tathāgata, Taught them and their cessation, thus spoke the great renouncer.

Svabhāva pūjā jula. Jāki laḥ mandalay hāyke. Lakhaṃ mhay hāḥhāḥ yāye. Svabhāva Pūjā complete. Pour rice and water on mandala. Sprinkle body with water. Yathā hi jātamātreṇa snāpitāḥ sarvatathāgatāḥ, Tathā 'haṃ snāpayiṣyāmi śuddha-divyena vāriṇā.175 For according as all tathāgatas were bathed by just being born, In that way I shall cause you to bathe, with pure divine water.

Om̐ āḥ hūm̐ sarvatathāgatābhiṣeka-samāśriye hūm̐.176 Om̐ Āḥ Hūm̐ to taking refuge in the consecration of all tathāgatas Hūm̐.

Om̐ ācamanaṃ pratīccha svāhā ityādi.177 Nasalā kāye. Om̐ accept holy water Svāhā … Take holy water.

Om̐ siddhir astu ityādi.178 Pujābhaḥ va laḥ thiyā taye. Om̐ be successful … Keep touching pūjā plate and water pot.

Chyanay kathui nugalay thiye. Jāki java va khava bvahalay tinā chvaye. Touch on the head, throat and heart. Toss rice over the right and left shoulders.

179Om̐ trikāyādhiṣṭhāna sarvapāpāpanaye hūm̐. Tiṣṭha vajrāsane svāhā.180 Jāki āsanay taye. Om̐ triple empowerment, taking away all sins Hūm̐! Stay in the vajra seat Svāhā! Put rice on seat. 55 Jāki chenay taye. Mahāpratisarā dhāraṇī bvane. Put rice on head. Recite Mahāpratisarā dhāraṇī. Om̐ maṇidhari-vajriṇī mahāpratisare rakṣa rakṣa māṃ sarvasatvānāṃ ca hūm̐ phaṭ svāhā.181 Om̐ holder of the jewel and vajra, Mahāpratisarā, protect protect me, and all beings, Hūm̐ Phaṭ Svāhā!

Mhāsugu sinhaḥ mandalay tikāḥ pūgu thamhaṃ tiye. Apply yellow ṭīkā powder on mandala and apply remainder to oneself.

Om̐ suvarṇa-tilika-vibhūṣaṇaṃ pratīccha svāhā.182 Om̐ accept the adorning golden tikā Svāhā!

Laḥ svāṃ jāki kayāḥ mandalay hāyeke. Take water, flower and rice and sprinkle on mandala.

183Om̐ vajrodake hūm̐. Om̐ vajra-gomaya hūm̐.184 Om̐ vajra-bhūme hūm̐.185 Om̐ vajra water Hūm̐! Om̐ vajra cowdung Hūm̐! Om̐ vajra ground Hūm̐!

Surekhe sarvatathāgatādhitiṣṭhantu svāhā.186 All tathāgatas abide in the beautiful lines Svāhā!

Svāṃ chakū khavagu lhātaṃ jvanāḥ javagu lhātaṃ mandalay kvapuyā taye. Hold one piece of flower with left hand and keep covering mandala with right hand. Dānaṃ gomayam ambunā ca sahitaṃ śīlaṃ ca sammārjanam, Kṣāntiḥ kṣudra-pipīlikāpanayanaṃ vīryaṃ kriyotthāpanam. Dhyānaṃ tatkṣaṇam ekacitta-karaṇaṃ prajñā-surekhojjvalā, Etāḥ pāramitāḥ ṣaḍ eva labhate kṛtvā muner maṇḍalam. Charity (is) cow dung and water united, moral conduct and cleansing, Patience, taking away tiny ants, heroism, bringing forth the religious rite. Meditation, single-minded in each moment, wisdom, splendidly clear lines, These perfections, six indeed are gained, having made the Muni's mandala. Bhavati kanakavarṇaḥ sarvarogair vimuktaḥ, Sura-manuja-viśiṣṭaś candravad dīpta-kāntiḥ, Dhana-kanaka-samṛddho jāyate rājavaṃśe, Sugata-vara-gṛhe 'smin maṇḍalaṃ yaḥ karoti.187 56 Becoming a golden color, liberated from all disease, Best among gods and men, a bright beautiful moon, Accomplishes the golden prize, born in a royal lineage, In the highest Buddha abode, the one who makes the mandala.

Khavagu lhātay cvaṃgu svāṃ javagu lhātay dyaḥne tayāḥ puike. Put remaining flower on left hand on right hand and turn over.

Om̐ vajra-maṇḍale surekhe sarvatathāgatādhitiṣṭhantu svāhā.188 Om̐ vajra mandala, all tathāgatas abide in the beautiful lines Svāhā!

Om̐ candrārka-vimale svāhā.189 Svāṃ chaphvaḥ mandalay taye. Om̐ spotless sun and moon Svāhā! Put one flower on mandala.

Om̐ hasta-śodhane svāhā.190 Lakhaṃ lhāḥ sile. Om̐ purification of the hand Svāhā! Wash hand with water.

Svāṃ chaphvaḥ mandalay chacāḥkheraṃ cāḥhikāḥ cvay cvaṃgu gvaḥjāy taye. Circle one flower all the way around mandala and put on upper gvaḥjā.

Om̐ protsāre hūm̐ sarva-vighnān utsāre hūm̐.191 Om̐ disperse Hūm̐ remove all obstacles Hūm̐.

Om̐ āḥ hūm̐ sarvatathāgata-suvarṇa-jaladhāre svāhā.192 Dhāḥ mandaḥ thile. Om̐ Āḥ Hūm̐ a golden stream of water of all tathāgatas Svāhā! Draw water mandala.

Jāki jvanāḥ dhyāna yāye. Hold rice and do meditation. Om̐ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho 'haṃ Śūnyatā-jnāna-vajra-svabhāvātmako 'haṃ śūnyaṃ vibhāvya.193

Om̐ the natural state of all conditions is pure, my natural state is pure, My natural spirit is the vajra knowledge of emptiness, observe emptiness.

Om̐ mantrādhiṣṭhita-bhūmi-madhye yam̐-kārādi-caturbīja-saṃjātaṃ Mahābhūtaṃ vāyv--jalāvani-maṇḍalopari

Om̐ in the middle of mantra inhabited ground, arisen of the four seeds, Yam̐, etc., a mandala of the great elements, wind, fire, water, and earth, 57 Sum̐-kāreṇa meru-maṇḍalaṃ tad-upari Ratnasiṃhāsanaṃ tasyopari-padma-candre Above that, (arising from) the letter Sum̐, is the Meru mandala, Above that, on a jeweled lion-thrown, lotus, and a lunar-disc,

Śrī vajrasattvaṃ dvibhujam ekamukhaṃ śukla-varṇaṃ Vajra-vajra-ghaṇṭā-dharaṃ vicitrā-bharaṇa-bhūṣitaṃ Śirasi cīvara-dhāriṇaṃ indranīla-varṇa-akṣobhyālaṃkṛta-maulinaṃ Guru-bhaṭṭārakaṃ dhyātvā.194 Śrī Vajrasattva, two arms, one face, white color, Holding a vajra (and) vajra-bell, (and) adorned wearing various colors, Bearing a monk's headdress, (and) a sapphire Akṣhobhya adorned crown, Thus imagine the worshipful guru.

Phem̐ phem̐ phem̐.195 Jvālā mudrā kyane. Phem̐ phem̐ phem̐ . Show flame gesture.

Pādārgha taye. Jāki svāṃ laḥ tayāḥ mandalay tvaḥte. Place foot offering. Keep rice, flowers and water, and leave on mandala. Om̐ bhagavan śrīmat śrī śrī sadguru-vajrasattva-bhaṭṭārakāya Caraṇakamale pādyaṃ arghaṃ ācamanaṃ pratīccha svāhā.196 Om̐ to the venerable, thrice sacred, worshipful true guru Vajrasattva, Beautifiul feet, accept the offering of holy water for the feet Svāhā!

Om̐ vajrākarṣaṇe hūm̐. 2.197 Ākarṣaṇa mudrā kyane. Om̐ vajra-cakre hūm̐.198 Cakra mudrā kyane. Om̐ vajrāṅkuśa jaḥ. Aṅkuśa mudrā kyane. Om̐ vajra-pāśa hūm̐. Pāśa mudrā kyane. Om̐ vajra-sphoṭa vam̐. Sikhaḥ mudrā kyane. Om̐ vajrāveśa hoḥ.199 Āveśa mudrā kyane. Om̐ jaḥ hūm̐ vam̐ hoḥ.200 Mandalay jāki nyāpucaḥ bvaye.

Om̐ vajra attraction Hūm̐! 2. Show attraction gesture.

58 Om̐ vajra circle Hūm̐! Show circle gesture. Om̐ vajra hook Jaḥ. Show hook gesture. Om̐ vajra noose Hūm̐. Show noose gesture. Om̐ vajra chain Vam̐. Show chain gesture. Om̐ vajra possesion Hoḥ. Show possession gesture. Om̐ Jaḥ Hūm̐ Vam̐ Hoḥ. Display five rice mounds on mandala.

Mandalay svāṃ nīchaphvaḥ bvaye. Display twenty-one flowers on mandala.

Om̐ haḥ madhya-merave namaḥ.201 Om̐ hām̐ adho-merave namaḥ.202 Om̐ hūm̐ ūrdhva-merave namaḥ.203 Om̐ yam̐ pūrvavidehāya namaḥ. Om̐ ram̐ jambudvīpāya namaḥ.204 Om̐ lam̐ aparagodānīyāya namaḥ.205 Om̐ vam̐ uttarakurave namaḥ.206 Om̐ yām̐ upadvīpāya namaḥ. Om̐ rām̐ upadvīpāya namaḥ. Om̐ lām̐ upadvīpāya namaḥ. Om̐ vām̐ upadvīpāya namaḥ.207 Om̐ yam̐ gaja-ratnāya namaḥ. Om̐ ram̐ puruṣa-ratnāya namaḥ. Om̐ lam̐ aśva-ratnāya namaḥ. Om̐ vam̐ strī-ratnāya namaḥ. Om̐ yām̐ khaḍga-ratnāya namaḥ. Om̐ rām̐ cakra-ratnāya namaḥ. Om̐ lām̐ maṇi-ratnāya namaḥ. Om̐ vām̐ sarvanidhānebhyaḥ namaḥ.208 Om̐ am̐ candrāya namaḥ. Om̐ ām̐ sūryāya namaḥ.209 Om̐ śrī vajrasattva-gurave namaḥ.210 Om̐ Haḥ to Madhya Meru, homage. Om̐ Hām̐ to Adho Meru, homage. Om̐ Hūm̐ to Urdhva Meru, homage. Om̐ Yam̐ to Pūrvavideha, homage. Om̐ Ram̐ to Jambudvīpa, homage. Om̐ Lam̐ to Aparagodānīya, homage. Om̐ Vam̐ to Uttarakuru, homage. Om̐ Yām̐ to Upadvīpa, homage. Om̐ Rām̐ to Upadvīpa, homage. Om̐ Lām̐ to Upadvīpa, homage. Om̐ Vām̐ to Upadvīpa, homage. Om̐ Yaḥ to Gaja Ratna, homage. Om̐ Raḥ to Puruṣa Ratna, homage. Om̐ Laḥ to Aśva Ratna, homage Om̐ Vaḥ to Strī Ratna, homage. Om̐ Yām̐ to Khaḍga Ratna, homage. Om̐ Rām̐ to Cakra Ratna, homage. Om̐ Lām̐ to Maṇi Ratna, homage. Om̐ Vām̐ to all treasures, homage. Om̐ Aḥ to the moon, homage. Om̐ Ām̐ to the sun, homage. Om̐ to guru Śrī Vajrasattva, homage. 59 Pañcopacāra pūjā yāye. Do Pañcopacāra Pūjā.

Om̐ vajra-gandhe svāhā. Sinhaḥ tike. Om̐ vajra-yajñopavīta-vastraṃ svāhā. Jajaṃkā kvakhāyke. Om̐ vajra-puṣpe svāhā. Svāṃ chāye. Om̐ vajra-naivedye svāhā. Naivedya chāye. Om̐ vajra-dhūpe svāhā. Dhuṃ kyane. Om̐ vajra-dīpe svāhā. Mata cyāke. Om̐ vajra-lājāya svāhā.211 Tāynaṃ pūja yāye.

Om̐ vajra-fragrance Svāhā! Apply ṭīkā. Om̐ cloth of the vajra-sacred thread Svāhā! Cause to put on sacred thread. Om̐ vajra-flower Svāhā! Offer flower. Om̐ vajra-eatables Svāhā! Offereatables. Om̐ vajra-incense Svāhā! Show incense. Om̐ vajra-light Svāhā! Burn lamp. Om̐ vajra-fried rice grain Svāhā! Worship with popped rice.

Ratna-maṇḍala dvahalapāḥ jāki laḥ hāyke. Dedicate Ratna Maṇḍala and pour rice and water.

212Om̐ catū-ratnamayaṃ merum aṣṭa-dvīpopaśobhitam,213 Sapta-ratna-samākīrṇaṃ dade 'nuttara-dāyine,214 Gurubhyo buddha-dharmebhyaḥ saṃghebhyaś ca tathaiva ca, Niryātayāmi bhāvena sampūrṇa-ratna-maṇḍalam.215

Om̐ Meru, made of four jewels, adorned with eight islands, Bestrewn with seven jewels, giving to the principal giver, To the gurus Buddha, Dharma, and likewise the Sangha, I give back by becoming, the complete Ratna Mandala!

Ṣoḍaśa-lāśyā kāye.216 Take Ṣhoḍaśa Lāśyā.

60 Om̐ vajra-vīṇe hūm̐. Om̐ vajra-vaṃśe trām̐. Om̐ vajra-mṛdaṃge hrīm̐. Om̐ vajra-muruje aḥ.217 Om̐ vajra-lāsye hūm̐. Om̐ vajra-māle trām̐.218 Om̐ vajra-gīte hrīm̐. Om̐ vajra-nṛtye aḥ. Om̐ vajra-puṣpe hūm̐. Om̐ vajra-dhūpe trām̐.219 Om̐ vajrāloke hrīm̐.220 Om̐ vajra-gandhe aḥ.221 Om̐ vajrādarśe hūm̐.222 Om̐ rasa-vajre trām̐.223 Om̐ sparśa-vajre hrīm̐.224 Om̐ dharmadhātu-garbhe aḥ.225 Om̐ vajra-lute Hūm̐! Om̐ vajra-flute Trām̐! Om̐ vajra-drum Hrīm̐! Om̐ vajra-tambourine Aḥ! Om̐ vajra-dance Hūm̐! Om̐ vajra-garland Trām̐! Om̐ vajra-song Hrīm̐! Om̐ vajra-dance Aḥ! Om̐ vajra-flower Hūm̐! Om̐ vajra-incense Trām̐! Om̐ vajra-lamp Hrīm̐! Om̐ vajra-fragrance Aḥ! Om̐ vajra-mirror Hūm̐! Om̐ vajra-taste Trām̐! Om̐ the touch of the vajra Hrīm̐! Om̐ the womb of the Dharmadhātu Aḥ!

Om̐ hūm̐ svāhā. Vajra kāye. Om̐ hoḥ svāhā.226 Ghaṇṭa kāye. Om̐ Hūm̐ Svāhā! Take vajra. Om̐ Hoḥ Svāhā! Take bell. Om̐ vajrasattva-saṃgrāhaka vajra-ratnam anuttara, Vajra-dharmakāya-vena vajra-karma-kulodbhava.227

Om̐ Vajrasattva holding together, the excellent Vajra Jewel, Loving the Vajra Dharmakāya, born in the Vajra Karma family.

Om̐ ṭarkija hūm̐. 3.228 Vajra svakaḥ thatine. Om̐ Ṭakkirāja Hūm̐. 3. Toss vajra three times.

Jāki jvanāḥ vinti yāye. Hold rice and and pray.

Om̐ namaḥ buddhāya, om̐ namaḥ dharmāya, om̐ namaḥ saṃghāya.229 Om̐ homage to the Buddha. Om̐ homage to the Dharma. Om̐ homage to the Sangha.

61 Om̐ āḥ hūm̐ śrīmat sadguru-vara-caraṇakamalāya, Samyagjñānāvabhāsana-karāya namo hūm̐.230 Om̐ Āḥ Hūm̐ to the highest beautiful feet of the sacred true guru, To the maker of right knowledge becoming manifest, homage Hūm̐.

Namas te 'tu namas te 'tu namas te 'tu namo namaḥ,231 Bhaktyā 'haṃ tvāṃ namasyāmi guru-nātha prasīda me.232 Homage be to you, homage be to you, homage be to you, homage, homage, With devotion I bow to you, guru protector be pleased with me.

Yasya prasāda-kiraṇaiḥ sphuritātmatattvaṃ Ratnaprabhā-parikara-prahatāndhakārāḥ, Paśyanty anāvila-dṛśaiḥ savilāsam uccaiḥ Tasmai namaskṛtir iyaṃ guru-bhāskarāya.233 By whose bright rays of light, the true self suddenly appears, With an abundance of jeweled radiance, defeating darkness, Rightly understanding with clear eyes, with intense playfulness, This adoration is offered to them, to the illuminating guru.

Namo buddhāya gurave namo dharmāya tāyine, Namaḥ saṃghāya mahate234 tribhyo 'pi satataṃ namaḥ.235 Homage to the guru Buddha, homage to the protecting Dharma, Homage to the great Sangha, and to all three, constant homage.

Sarvabuddhaṃ namasyāmi dharmaṃ ca jina-bhāṣitam, Saṃghaṃ ca śīla-sampannaṃ ratnatrayaṃ namāmy ahaṃ.236 I bow to all Buddhas, and to the dharma spoken by the Buddha, And to the Sangha perfected in , I bow to the three jewels.

Ratnatrayaṃ me śaraṇaṃ sarvaṃ pratidiśāmy agham, Anumode jagat-puṇyaṃ buddha-bodhau dadhe manaḥ.

62 The three jewels are my refuge, I confess in proportion to all my sins, Rejoicing in the merit of the world, turning thought to enlightenment.

Ābodhau śaraṇaṁ yāmi buddhadharma-gaṇottamam, Bodhau cittaṃ karomy eṣa sva-parārtha-prasiddhaye.237

Until awakening I seek refuge, in the highest assembly of Buddha dharma, I hasten to accomplish awakened mind, for the success of self and others.

Utpādayāmi vara-bodhicittaṃ238 nimantrayāmi iha sarvasattvān,239 Iṣṭāṃ cariṣye vara-bodhi-caryāṃ240 buddho bhaveyaṃ jagato hitāya.241

I raise the highest enlightened mind, I invite all beings to this place, Following the wisest conduct desired, becoming a Buddha for the world.

Deśānāṃ sarvapāpānāṃ puṇyāṇāṃ cānumodanam, Upavāsaṃ cariṣyāmi āryāṣṭāṅgaṃ upoṣadham.242

Confessing all sins, and rejoicing in meritorious acts, I observe abstinence (and taking) the Eight Precepts.

Jāki jvanāḥ vinti yāye. Pāpadeśanā yāye. Hold rice and pray. Do Pāpadeśanā.

243Anādimati saṃsāre janmany atraiva vā punaḥ, Yan mayā paśunā pāpaṃ kṛtaṃ kāritam eva vā, Yac cānumoditaṃ kiṃ cid ātmaghātāya mohataḥ,244 Tad atyayaṃ deśayāmi paścāttāpena tāpitaḥ.245 In beginningless saṃsāra, or in this very repeated existence, Whatever sin by me, as an animal, done or so caused to be done, Whatever delighted a little, and infatuated to self destruction, That transgression I confess, tormented with repentance.

Ratnatraye 'pakāro yo mātṛpitṛṣu vā mayā, Guruṣv anyeṣu vā kṣepāt kāya-vāg-buddhibhiḥ kṛtaḥ, Aneka-doṣa-duṣṭena mayā pāpena nāyakāḥ, Yat kṛtaṃ dāruṇaṃ pāpaṃ tat sarvaṃ deśayāmy aham.246 63 Whatever injuries to the three jewels, or to father and mother by me, Abuses to the gurus or other teachers, done by body, speech and mind, Corrupted by much wickedness, by me and by my sins, heroes, Whatever dreadful sin was done, all of that I confess.

Dhuṃ kyanāḥ nyāsa jāpa yāye.247 Cvay cvaṃgu gvaḥjāy lakhaṃ hāḥhāḥ yāye. Show incense and do nyāsa jāpa. Sprinkle with water on upper gvaḥjā.

Om̐ hrīm̐ ācamanaṃ prokṣaṇaṃ pratīccha svāhā.248 Om̐ Hrīm̐ accept a holy water consecration Svāhā!

Jāki cvanāḥ bhāvanā yāye. Hold rice and do meditation. Purato yam̐-kāreṇa vāyu-maṇḍalaṃ tad-upari Ram̐-kāreṇa agni-maṇḍalaṃ tad-upari Trikoṇaṃ rakta-rephāṅkitaṃ tri-muṇḍa-kṛtacūḍikopari padma-bhājanaṃ, Tatra bhaktādikaṃ bum̐ ām̐ jim̐ kham̐ hūm̐ lāṃ mām̐ pām̐ tām̐ vam̐- Kāra-jātaṃ pañcāmṛta-pañca-pradīpaṃ paśyet.249 In front, above that, (arising from) the letter Yam̐, is an air mandala, Above that, (arising from) the letter Ram̐, is a fire mandala, (and) above (that) a triangle marked red Ra, three shaved heads, and a lotus vessel, Behold the the five ambrosia and five lamps, distributed, etc., therein, Arising from the letters Bum̐ Ām̐ Jim̐ Kham̐ Hūm̐ Lāṃ Mām̐ Pām̐ Tām̐ Vam̐.

Om̐ āḥ hūm̐ .250 Bali adhiṣṭāna yānāḥ garuḍa mudrā kene. Om̐ Āḥ Hūm̐ . Do Bali Adhiṣhṭāna and show Garuḍa gesture.

Cvay cvaṃgu gvaḥjāy svāṃ jhiṃkhukū chāye. Offer sixteen flowers on upper gvajā. Om̐ indrāya svāhā. Om̐ yamāya svāhā. Om̐ varuṇāya svāhā. Om̐ kuberāya svāhā. Om̐ agnaye svāhā.251 Om̐ nairṛtaye svāhā.252 Om̐ vāyave svāhā. Om̐ īśānāya svāhā. Om̐ ūrdhva-brahmaṇe svāhā.253 Om̐ sūryāya grahādhipataye svāhā.254 64 Om̐ candrāya nakṣatrādhipataye svāhā.255 Om̐ adhaḥ-pṛthivyai svāhā.256 Om̐ nāgebhyaḥ svāhā.257 Om̐ yakṣebhyaḥ svāhā.258 Om̐ asurebhyaḥ svāhā.259 Om̐ sarva-dig-vidig-daśadig-lokapālebhyaḥ svāhā.260 Om̐ to Indra Svāhā! Om̐ to Svāhā! Om̐ to Varuṇa Svāhā! Om̐ to Svāhā! Om̐ to Agni Svāhā! Om̐ to Nirṛiti Svāhā! Om̐ to Vāyu Svāhā! Om̐ to Īśāna Svāhā! Om̐ to Bramhā above Svāhā! Om̐ to the sun, ruler of the planets Svāhā! Om̐ to the moon, ruler of the constellations Svāhā! Om̐ to Pṛithivī below Svāhā! Om̐ to the Nāgas Svāhā! Om̐ to the Yakṣhas Svāhā! Om̐ to the Asuras Svāhā! Om̐ to the Lokapālas of the ten, intermediate and all directions Svāhā!

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.261 Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā.

Jāki jvanāḥ vinti yāye. Lokapāla stotra bvane. Hold rice, and pray. Recite Lokapāla stotra. Indrādayo mahārājā lokapālā maharddhikāḥ Daśadikṣu sthitā-devā lokapālān namāmy aham.262 Great guardians beginning with Indra, Lokapālas very powerful, Gods standing in the ten directions, Lokapālas I give homage.

Jāki svāṃ laḥ tayāḥ cvay cvaṃgu gvaḥjāy hāyke. Keep rice, flowers and water, and pour on upper gvaḥjā. Indrādi-vajrī sahadeva-saṃghair imaṃ ca gṛhṇantu baliṃ viśiṣṭaṃ. Indra holding a vajra, with the divine hosts, seize this excellent offering.

Agnir yamo nairṛta-bhūpatiś ca āpāṃ patir vāyu-dhanādhipaś ca Īśāna-bhūtādhipatiś ca devāḥ ūrdhvaṃ ca candrārka-pitāmahaś ca. Agni, Yama, Nirṛiti, lord of the earth, lord of water, Vāyu, and lord of wealth, Īśāna, lord of all beings and gods, and above the sun, moon and Brahmā. 65 Devāḥ samastā bhuvi ye ca nāgāḥ dharādharā guhya-gaṇaiḥ sametāḥ Pratiprati tv eka nivedayantu svakasvakāś caiva diśāsu bhūtāḥ.263 All gods whoever in the earth and nāgas, mountains with secret assemblies, Being a counter to, do once offer, the ghosts in each of your own directions.

Gṛhṇantu tuṣṭāḥ sagaṇaiḥ sametāḥ saputradārāḥ saha-bhṛtya-sainyāḥ Puṣpaṃ baliṃ dhūpa-vilepanaṃ ca gṛhṇantu bhuñjantu pivantu cedaṃ Idaṃ ca karmaṃ saphalaṃ juṣantu.264 Seize satisfaction, along with your wives, children, servants and soldiers, Flowers, offerings, incense and ointment, seize, enjoy, and be exuberant, And enjoy granting success in this work.

Jāki svāṃ laḥ tayāḥ cvay cvaṃgu gvaḥjāy hāyke. Keep rice, flowers and water, and pour on upper gvaḥjā. Om̐ namo ratnatrayāya. Om̐ homage to the three jewels.

Om̐ namaś caṇḍa-vajrapāṇaye mahā-vajra-krodhāya Daṃṣṭrotkaṭa-bhairavāya asi-musala-paraśu-pāśa-gṛhīta-hastāya. Om̐ homage to the fierce Vajrapāṇī, great vajra-, a Bhairava, With gigantic fangs, grasping in hand a sword, club, ax and noose.

Om̐ amṛta-kuṇḍalī kha kha khāhi khāhi tiṣṭha tiṣṭha bandha Hana hana daha daha paca paca garja garja visphoṭaya visphoṭaya Sarva-vighna-vināyakānāṃ mahā-gaṇapati-jīvitāntakarāya Hūm̐ hūm̐ phaṭ phaṭ svāhā.265 Om̐ Amṛta Kuṇḍalī, Kha Kha, eat eat, stand stand, bind bind, kill kill, burn burn, cook cook, roar roar, crackle crackle, To the ender of life of the great leader of leaders of all obstacles, Hūm̐ Hūm̐ Phaṭ Phaṭ Svāhā!

Jāki svāṃ laḥ tayāḥ kvay cvaṃgu gvaḥjāy hāyke. Keep rice, flowers and water, and pour on lower gvaḥjā. 66 Om̐ akāro mukhaṃ sarvadharmānām ādy-anutpannatvāt Om̐ āḥ hūm̐ phaṭ svāhā.266 Om̐ the sound A, cause of all conditions, unarisen from the beginning, Om̐ Āḥ Hūm̐ Phaṭ Svāhā!

Jāki jvanāḥ vinti yāye. Śatākṣāra bvane. Kṣamā phvane. Hold rice, and pray. Recite Śatākṣāra. Beg forbearance. Om̐ vajrasattva samayam anupālaya vajrasat-tvat venopatiṣṭha Dṛḍho me bhava sutoṣyo me bhava supoṣyo me bhava anurakto me bhava Sarvasiddhiṃ me prayaccha sarvakarmasu ca me cittaṃ śreyaṃ kuru hūm̐ Ha ha ha ha ho bhagavan sarvatathāgata-vajra mā me muñca Vajrī bhava mahāsamaya-sattva āḥ.267

Om̐ Vajrasattva, cherish the vow, from your vajra-essence, stand by loving, Be firm for me, be pleased for me, be copious for me, be passionate for me, Grant me universal success, and in all actions, make me high-minded Hūm̐, Ha ha ha ha ho, divine vajra of all tathāgata, do not abandon me, Be a holder of the vajra, being of the great vow Āḥ!

Jāki laḥ hāykāḥ visarjana yāye. Pour rice and water, and do Visarjana. Om̐ kṛto vaḥ sarvasattvārthaḥ siddhir dattā yathānugā dhvaṃ buddhaviṣayaṃ punar āgamanāya ca. Om̐ āḥ hūm̐ vajra-maṇḍalaṃ visarjanaṃ mūḥ.268 Om̐ you have done the aim of all beings, granting the success that follows, Go away, to disperse in the Buddha sphere and return again! Om̐ Āḥ Hūm̐ dismissal of the vajra mandala Mūḥ.

Lhāḥ dāyāḥ mandaḥ dhvaye. Mandalay cvaṃgu svāṃ chakū cvay tināḥ mandalay svāṃ chakū tayāḥ chyanay svāṃ chakū taye. Mandalay cvaṃgu jāki casupvālay taye. Mandalay cvaṃgu jāki va sinhaḥ kapālay tiye. Nityakarma jaka yāḥsā cākaḥ pujā yāye. Strike hand against mandala. Throw one piece of flower remaining on mandala up, put one piece of flower on mandala, and one piece of flower on head. Put rice remaining on mandala on the crown of the head. Apply rice and a ṭīkā on forhead. Do cākaḥ pūjā only if doing Nityakarma.

67 Kāybhaḥ Pūjā269 Ṭīkā Pot Worship

Nhāpāṃ kāybhaḥ mandalay taye. Salikhay cikaṃ ilāḥ hyāum̐gu sinhalaṃ ṣaṭkoṇa va hūm̐ bījākṣara dathui cvayāḥ kāybhaḥyā nhyaḥne taye. Mākaḥdalū thaḥgu khavay taye. Saliṃ va kāybhaḥyāta nāpaṃ pujā yāye. First put the ṭīkā pot in the mandala. Coat liquor cup with oil, draw six pointed star and Hūm̐ seed syllable in the middle with red ṭīkā powder, and put in front of ṭīkā pot. Put monkey lamp left of oneself. Do pūjā for liquor cup and ṭīkā pot together

Dhuṃ kyanāḥ nyāsa jāpa yāye.270 Dhuṃ kyanāḥ stotra bvanāḥ āvāhana yāye. Show incense and do nyāsa jāpa. Show incense, recite stotra, and do invocation. Āgaccha paramaṃ deva svasthāne parameśvara Ahaṃ pūjā kariṣyāmi sadāto sammukho bhava, Yajamānasyānukampāya āgacchantu sarvadevatā.271

Come, highest divinity, to your own place, supreme being, (As) I carry out worship, continuously be turned towards me, For the symapthy of the patron, come near, all divinities.

Bhagavan śrīmat śrī śrī cakrasaṃvara vajravārāhī devadevī ityādi.272 Venerable, thrice sacred Cakrasaṃvara Vajravārāhī, God and Goddess …

Svabhāva-śuddhāḥ kāye. Pādārgha taye. Bhagavan śrīmat śrī śrī Cakrasaṃvara vajravārāhī svarūpāñjana-sindūrābhyāṃ ityādi.273

Take Svabhāva Śuddhāḥ. Place foot offering. Venerable, thrice sacred Cakrasaṃvara Vajravārāhī, the form of soot and vermillion …

Om̐ cakrasaṃvarāya svāhā ityādi. Cakrasaṃvara va vajravārāhīyāta svāṃ bvaye.274 Om̐ to Cakrasaṃvara Svāhā … Display flowers for Cakrasaṃvara and Vajravārāhī.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.275 Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā.

Jāki jvanāḥ vinti yānāḥ cakrasaṃvara vajravārāhī stotra bvane. Hold rice, pray, and recite Cakrasaṃvara Vajravārāhī stotra.

Om̐ sarvajña-jñāna-saṃdohaṃ jagad-artha-prasādakaḥ ityādi.276

68 Om̐ abundant omniscient knowledge, gladdening for the world's sake …

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye.277 Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Salikhay cvaṃgu mata kayāḥ mākaḥdalukhay cvaṃgu itāḥ cyāke. Śatākṣara bvane.278 Mvahani phayegu salicāy cvaṃgu jāki kāyāḥ salicā mākaḥdalukhay bhvapuikāḥ jāki salicāy dyaḥne tayāḥ mvahani phaye. Mvahani stotra bvane. Take light sitting in liquor cup, and burn in monkey lamp. Recite one hundred syllables. To collect soot take rice sitting in liquor cup, turn liquor cup upside down on monkey lamp, put rice on top of liquor cup, and collect soot. Recite Mohanī stotra. Om̐ jambhanī stambhanī mohanī ākarṣaṇī, Sarvakarma tathā siddhi siddhi-tvaṃ janamohinī.279 Ālīḍhāsana-saṃsthānaṃ kalyāṇa-makuṭo jvalam, Ālī-kālī-samāyogaṃ śrī saṃvaraṃ parameśvaram.280

Om̐ Jambhanī, Stambhanī, Mohanī, and Ākarṣaṇī, All works (are) thus a success, by your power of infatuation, Standing in an archer's pose, with a beautiful flaming crown, Ālī and Kālī united, Śrī Saṃvara, the supreme being.

Kāybhaḥ yajamānayāta laḥlhāye. Devayāta sinhaḥ jhiṃnikaḥ tinke biye. Sinhaḥ stotra bvane. Hand over ṭīkā pot to patron. Allow twelve ṭīkās to be tossed to the god. Recite Sinhaḥ stotra.

281Ud-yātā -cakra-to 'nila-dhutā vidyucchatā bhāsvarā Dagdhāri-tritayā trailokya-mohitā pīyūṣadhārāplutā, Buddhajñāna-rasānvitā vikaluṣā svānanda-saṃdoha-dā Bhāvābhāva-vicāriṇā virahitā vārāhīkā pātu vaḥ.282 Rising out across the circle, that kindles the wind, of a hundred shining , A burning triad, infatuating the three worlds, an overflowing stream of nectar, Giving her own abundant bliss, having the pure essence of Buddha knowledge, Free from traversing existence and non-existence, beloved sow, drink to you.

Yajamānayāta vajray chakaḥ sinhaḥ tike biyāḥ pūgu thamhaṃ tiye. Vajray cvaṃgu sinhaḥ gurujuṃ naṃ tiye. Kāybhaḥ gurujuyāta laḥlhāye. Allow patron to apply ṭīkā one time on vajra, and apply remainder to themself. The Guru also applies ṭīkā from the vajra. Hand over ṭīkā pot to guru.

69 Mvahani phaye mvāḥsā kāybhaḥyāta jaka vajravārāhī svarūpa pujā yāye. Mvahani phaye mālībalay mvahani phayegu salicā nāpa kāybhaḥyāta cakrasaṃvara va vajravārāhī svarūpa pujā yāye. If unnecessary to collect soot, only do the form of Vajravārāhī pūjā. When necessary to collect soot, do the form of Cakrasaṃvara and Vajravārāhī pūjā, to the ṭīkā pot along with the soot collection liquor cup.

Rahasya Pūjā283 Secret Worship

Gurujuṃ mandaḥ cvaye. Guru draws a mandala.

284Om̐ jaḥ hūm̐ vam̐ hoḥ.285 Yajamanayāta mandalay jāki nyāpucaḥ bvayke. Om̐ Jaḥ Hūm̐ Vam̐ Hoḥ. Make patron display five rice mounds on mandala.

Om̐ haḥ madhya merave namaḥ ityādi.286 Mandalay svāṃ nīchaphvaḥ bvayke. Om̐ Haḥ to Madhya Meru, homage … Make display twenty-one flowers on mandala.

Pañcopacāra pūjā yāke. Om̐ catū-ratnamayaṃ meru ityādi.287 Jāki laḥ hāyke. Make do Pañcopacāra Pūjā. Om̐ made of four jewels, Meru … Pour rice and water.

Jāki jvankāḥ vinti yāke. Bodhisattva stotra bvane. Make hold rice and pray. Recite Bodhisattva stotra.

Om̐ āḥ hūm̐ śrīmat sadguru-vara-caraṇakamalāya ityādi.288 Om̐ Āḥ Hūm̐ to the highest beautiful feet of the sacred true guru …

Jāki jvankāḥ vinti yāke. Adya-mahādāna bvane.289 Make hold rice and pray. Recite the Adya Mahādāna.

Guru vajrācāryāya vā gurvī vajrācāryāyai dhāye. Say to "Guru Vajra Preceptor" or "Gurvi Vajra Preceptoress".

Amuka rahasya-maṇḍala-susamāhitaḥ.290 Gurujuṃ jāki vajray phayā kāye. To …, a perfectly suitable Rahasya mandala . Guru receives rice on the vajra.

Om̐ kṛto vaḥ ityādi.291 Jāki laḥ hāykāḥ visarjana yāke. Om̐ you have done … Make pour rice and water, and do Visarjana.

70 Cakrasaṃvara Samādhi Cakrasaṃvara Meditation

Jāki va svāṃ svakaḥ ākāśay thatine. Toss rice and flowers into space three times.

292Samanvāharantu māṃ buddhā aśeṣā-dikṣu saṃsthitāḥ. 3.293 Bring near to me Buddhas, standing in all the directions. 3.

Jāki jvanāḥ vinti yānāḥ vākya bvane. Hold rice, pray, and recite words.

Om̐ namaḥ śrī cakrasaṃvarāya.294 Om̐ homage to Śrī Cakrasaṃvara.

Yogāmṛtaikarasa-pāna viśuddha-cittaṃ Pīṭhādi-deśa-gamanena viśuddha-dehaṃ, Śrī pīṭha-madhye vara-maṇḍala-cakra-nāthaṃ Vande sadā-guru-varaṃ śiras-ānatena.295

Drinking the only essence, the liquor of union, purifies the mind, By going to the power places, and so on, the body is purified, In the middle of the holy seat, the highest mandala, Cakra Nātha, With the head bowed, in praise of the eternally highest guru.

Athetyādi-mahāvākyaṃ yasyās tantra-samāptikaṃ, Vande tāṃ vajravārāhīṃ cakrasaṃvara-nāyikā.296

Now thus beginning the great words, from whose tantra is concluded, In praise (of) you, Vajravārāhī, the heroine of Cakrasaṃvara.

Devyāvalī bhūṣita-deha-ratnā vīre sadā-rājita-sarvagātrāṃ, Cakrasya nāthā-sahajāmalāṃ ca vande sadā-saṃvara-yoga-sārā.297

And Cakra Nāthā, innately pure, (with) divine rows (of) jewels adorning (her) body, All limbs always adorned in heroism, praising the power of the highest eternal union.

71 Ekārākṛti-sāra-śukra-nilayaṃ padmasya garbhe vare Tanmadhye vaṃ-rahaṃ sakuṇḍa-dhavalaṃ vyūtpanna-sarvātmakaṃ Sarvajña-suviśuddha-buddha-nilayaṃ devyālaya-sundaraṃ Vande 'haṃ sahajāmalāṃ ca vara-ratiṃ śrī sahajo dvayo nāyakā.298 The letter E shape, abode of strong essence, the womb space of the lotus, Therein the midst, a secret Vaṃ, a beautiful bowl, the origin of all one's self, An abode of perfectly pure awakened omniscience, beautiful divine power, And I, innately pure, praise the highest pleasure, the innate heroic couple.

Maitrī-karuṇā-muditopekṣā.299 Benevolence, compassion, sympathetic joy, and equanimity.

Om̐ svabhāva-śuddhāḥ sarva-dharmāḥ ityādi.300 Om̐ the natural state of all conditions is pure …

Prathamataraṃ śmaśāne parvatādau ucca-sthāne Sarvopavīta-muktakeśī-dakṣiṇābhimukho yogī Pañcāmṛta-vartikā mukhe prakṣiptaḥ.301 First crossing onto a cremation ground, fixed high on a mountain, A having all the sacred threads, loose hair, and facing southward, The five ambrosias and lamps, interpolated into the face.

Śrī heruka catur-mā-mukhay-anaṃ Śrī yam̐-kāram advaya-jñāna He iti he iti śūnya-rūpa iti apagata-vyūhaka iti Na-kva-sthita śūnyaṃ vibhāvya.302 Śrī Heruka, the breath in the mouth of the four mothers, The holy letter Yam̐, the knowledge of non-duality, Thus He!, thus He!, thus empty form, thus departed form, Abiding nowhere, (thus) observe emptiness.

Tataḥ pañcaskandhe 'haṃ kāram utpādayet.303 There, in the five aggregates, originates the making of I. 72 Rūpa-skandhe vairocanaḥ. Vedanā-skandhe vajrasūryaḥ. Saṃjñā-skandhe padmanṛtyeśvaraḥ. Saṃskāra-skandhe vajrarājaḥ. Vijñāna-skandhe vajrasattvaḥ.304 Sarvatathāgata-tattve śrī heruka-vajraḥ.305 Vairocana in the aggregate of forms. Vajrasūrya in sensations. Padmanṛtyeśvara in perceptions. Vajrarāja in mental formations. Vajrasattva in consciousness. Śrī Heruka Vajra in the truth of all tathāgata.

Cakṣuṣo mohavajrī. Śrotayor dveṣavajrī. Ghrāṇayor īrṣyāvajrī. Vaktrayo rāgavajrī. Saṃsparśe sūryavajrī. Sarvāyataneṣvaiśvaryavajrī.306 Mohavajrī in the eyes. Dveṣavajrī in the ears. Īrṣyāvajrī in the nostrils. Rāgavajrī in the mouth. Sūryavajrī in touch. Aiśvaryavajrī in the seat of all senses.

Pṛthvī-dhātuḥ pātanī. Āpo-dhātur māraṇī. Tejo-dhātur ākarṣaṇī. Vāyu-dhātuḥ padmanṛtyeśvarī. Ākāśa-dhātuḥ padmajvālanī.307 Evaṃ dhyātvāyataneṣu devatā-viśuddhiḥ.308 The element of earth, Pātanī. The element of water, Māraṇī. The element of fire, Ākarṣaṇī. The element of wind, Padmanṛtyeśvarī. The element of Space, Padmajvālanī. Thus, the purity of the divinities in the seat of the elements.

Jāki thatine. Toss rice.

Jāki jvanāḥ dhyāna yāye. Hold rice and do meditation. Hṛdi-sthita paṅkāreṇa viśva-dala-padma- Padmakarṇikopari candrasūrya-maṇḍalaṃ.309 Being in the heart, with mud, a universal petaled lotus, Above the pericarp of the lotus, a moon and sun mandala,

Tad-upari hūm̐ -kāreṇa tat-pariṇāmena dvibhuja-saṃvaraṃ bhāvayet.310 Above that, observe a Hūm̐ , that changes into a two armed Saṃvara.

73 Bhagavantaṃ kṛṣṇavarṇam ekamukha-trinetraṃ āliḍhāsana-saṃsthitaṃ.311 Venerable, dark-blue color, one face, three eyes, standing in archer's pose.

Mahā-bhairava-kālirātry-ākrānta-mānaṃ vajravārāhy-āliṅganaṃ Bhuja-dvayena varjra-vajra-ghaṇṭā-dharaṃ jaṭā-makuṭa-maṇḍitaṃ Kapālamālālaṃkṛta-śekhara-ardhacandra-dhāriṇaṃ Viśva-vajrākrānta-mānaṃ vikṛtānanaṃ daṃṣṭrotkaṭa-bhīṣaṇaṃ Śṛṃgārādi-rasānvitaṃ vyāghracarma-niveśanaṃ Sārdha-nara-śiromālā-śatārdha-dhāriṇaṃ Ṣaṇ-mudropeta kaṇṭhikā-rucaka-kuṇḍala- Mekhalā-śiromaṇi-bhūṣitaṃ bhas-mitiḥ.312

Standing on top of Mahābhairava and Kālirātrī, embracing Vajravārāhī, With both arms holding a vajra and bell, adorned by a crest of dreadlocks, Decorated by a crown of skulls, holding a half moon on top of the head, Topped by the form of the Viśva Vajra, a fierce face, horrible gigantic fangs, Possessing the emotions beginning with the erotic, putting on a tiger skin, Wearing a garland of half a hundred human heads together, Possessing the six seals, adorned with a necklace, bracelets, Ear-rings, girdle, a crest jewel, (and) covered in ashes.

Ṣaṇ-mudrā-prakīrtitā ṣaṭpāramitā viśuddhiḥ.313 The six insignia stated (are) the purity of the six perfections.

Sad-abhi-mudrābhi--tasyāgrato bhagavatī Raktavarṇā ekamukhā-dvibhujā-trinetrāṃ Muktakeśā-nagnāṃ khaṇḍa-maṇḍitā-mekhalāṃ Vāma-bhujāliṅgitā-kapāle duṣṭa-mārādya-śira-dharā Dakṣine tarjayanti diśaḥ sarvaduṣṭa-tarjanī Vajrikā-kalpāgnivat-mahātejā śravanti Rudhira-mukhī-jaṅghā-dvayena samāviṣṭā-nāyakaṃ Mahāsukhī-karuṇātmikā.314

74 Six joyful seals, the foremost of them (being) her holiness, Colored red, with one face, two arms, and three eyes, Naked with loose hair, (and) partly adorned with a girdle, The left arm embracing, holding in a skull bowl, sin and death for eating, On the right a threatening finger pointing in the direction of all defilement, Sounding the thunder of an impending kalpa-fire of great majesty, With the bloody opening (between) both hips penetrated by (her) hero, One who loves great pleasure, belonging to the nature of compassion.

Jāki thatine. Toss rice.

Nyāsa yāyegu. Doing nyāsa.

Om̐ śrī heruko 'ham. 3. Kapāḥyā dathui javay khavay namaskār yāye. Akāreṇa candramaṇḍalam. Javagu lhāḥyā patiṃ cāḥhīke. Ākāreṇa sūryamaṇḍalam. Khavagu lhāḥyā patiṃ cāḥhīke. Om̐ vajra-padma-hasto hūm̐.315 Cakra mudrā kyane.

Om̐ I am Śrī Heruka. 3. Do namaskār on the middle, right and left of forehead. With the letter A, a moon mandala. Rotate fingers of right hand. With the letter Ā, a sun mandala. Rotate fingers of left hand. Om̐ the hand of the vajra-lotus Hūm̐. Show circle gesture.

Javagu lhātaṃ khavagu lhātay dāye. Strike left hand with right hand.

Javagu lhātay patiṃkū nine. Grind finger tips on right hand. Om̐ ha. Cvalā patiṃ. Om̐ Ha! Index finger. Namaḥ hi. Dathu patiṃ. Namaḥ Hi! Middle finger. Svāhā hu. Aṃgū patiṃ. Svāhā Hu! Ring finger. Vauṣat he. Sikā patiṃ. Vauṣat He! Little finger. Hūm̐ hūm̐ ho. Mhālā patiṃ. Hūm̐ Hūm̐ Ho! Thumb finger. Phaṭ phaṭ haṃ.316 Dakva patiṃ. Phaṭ Phaṭ Haṃ! All fingers.

75 Khavagu lhātay patiṃkū nine. Grind finger tips on left hand. Om̐ vam̐ . Cvalā patiṃ. Om̐ Vam̐ . Index finger. Hām̐ yām̐. Dathu patiṃ. Hām̐ Yām̐. Middle finger Hrīm̐ mom̐. Aṃgū patiṃ. Hrīm̐ Mom̐. Ring finger. Hrem̐ hrīm̐. Sikā patiṃ. Hrem̐ Hrīm̐. Little finger. Hūm̐ hūm̐. Mhālā patiṃ. Hūm̐ Hūm̐. Thumb finger. Phaṭ phaṭ haṃ.317 Dakva patiṃ. Phaṭ Phaṭ Haṃ. All fingers.

Javagu lhātaṃ nyāsa yāye. Do nyāsa with right hand.

Om̐ ha hṛdaye. Nugulay thiye. Namaḥ hi lalāṭe. Kapālay thiye. Svāhā hū śirasi. Chyanay thiye. Vauṣaṭ he skandha-dvaye. Bvahaḥ nikhe thiye Hūm̐ hūm̐ ho cakṣu-dvaye. Mikhā nigvalay thiye. Phaṭ phaṭ haṃ sarvāṅgeṣu.318 Dakva bvay tathe.

Om̐ Ha on the heart! Touch on heart. Namaḥ Hi on the forehead! Touch on forehead Svāhā Hu on the head! Touch on head. Vauṣaṭ He both shoulders! Touch on both shoulders. Hūm̐ Hūm̐ Ho both eyes! Touch on both eyes. Phaṭ Phaṭ Haṃ on the whole body! Thus on all parts.

Khavagu lhātaṃ nyāsa yāye. Do nyāsa with left hand.

Om̐ vam̐ nābhau. Tepucāy thiye. Hām̐ yām̐ hṛdaye. Nugulay thiye. Hrīm̐ mom̐ kaṇṭe. Kathui thiye. Hrem̐ hrīm̐ lalāṭe. Kapālay thiye. Hūm̐ hūm̐ śirasi. Chenay thiye. Phaṭ phaṭ haṃ sarvāṅgeṣu.319 Dakva bvay tathe.

76 Om̐ Vam̐ on the navel. Touch on navel. Hām̐ Yām̐ on the heart. Touch on heart. Hrīm̐ Mom̐ on the throat. Touch on throat. Hrem̐ Hrīm̐ on the forehead. Touch on forehead. Hūm̐ Hūm̐ on the head. Touch on head. Phaṭ Phaṭ Haṃ on the whole body. Thus on all parts.

Mūla mantra 108 dhāḥ jāpa yāye.320 Mantra-pātra mandalay taye. Do root mantra 108 times. Put mantra pātra on the mandala.

Om̐ śaṅkhodakena śuddho hūm̐.321 Śaṃkhayā lakhaṃ mantra-pātray hāḥhāḥ yāye. Om̐ purified with conch-water Hūm̐. Sprinkle on mantra pātra with conch-water.

Śaṃkhay pujābhalay balī mantra-pātray vajraṃ thiye. Touch conch, pūjā plate, bali and mantra pātra with vajra.

Om̐ śaṃkhādhiṣṭhāna. Om̐ puṣpādhiṣṭhāna.322 Om̐ baly-adhiṣṭhāna.323 Om̐ mantra-pātrādhiṣṭhāna. Om̐ khaṇḍarohe hūm̐.324 Om̐ tiṣṭha vajre hūm̐. Om̐ vajra-bhūme hūm̐.325 Om̐ site of the conch. Om̐ site of the flower. Om̐ site of the bali. Om̐ site of the mantra pātra. Om̐ Khaṇḍarohā Hūm̐! Om̐ stay in the vajra Hūm̐ . Om̐ on vajra ground Hūm̐ .

Jāki jvanāḥ mantra-pātra dhyāna yāye. Hold rice, and do mantra pātra meditation.

Om̐ āḥ hūm̐. Mantra-karoṭaka-śūnyaṃ vibhāvya.326 Om̐ Āḥ Hūm̐ . Observe mantra skull bowl emptiness.

Ākāreṇa kapālaś ca mām̐-kāreṇa vāruṇī Aṣṭādaśabhūjām ekamukhā-raktavarṇā-trinetrā.327 By the form of a , and by the letter Mām̐, Vāruṇī, Eighteen arms, one face, red color, and three eyes,

Khaḍga-vāṇāṅkuśa-savye kapāla-kuliśa-dhvajaṃ, Tathā gadā tathā ghaṇṭā navame ca varapradā,

77 Spheṭakā--pāśaṃ ca khaṭvāṅga-sakamaṇḍalu, Śūla-mudgara-vīṇā ca gaṇeti cottare kare, Navayauvana-lāvaṇyā suśobhā surasundarī.328 A sword, arrow and hook, on the right, a skull cup, ax and banner, Thus a mace, thus a bell, and in the ninth, granting wishes, A two-headed drum, a bow and noose, a staff and a water pot, A trident, hammer and lute, and thus a number, in the upper hand, A young adolescent beauty, a great beauty, a beautiful goddess.

Jāki thatine. Toss rice.

Om̐ ha ho hrīm̐ .329 Thvam̐ mantra-pātray taye. Om̐ Ha Ho Hrīm̐! Put beer in mantra pātra.

Ha-kāra harate varṇaṃ ho-kāra-gandha-nāśanam, Hrīm̐-kāra-vīrya hantā ca amṛtā kārantu bhāvayet.330 The letter Ha takes (one's) color, the letter Ho causes the loss of smell, The letter Hrīm̐ will also kill (one's) strength, observe the drinking of liquor.

Garuḍa mudrā jyānāḥ mantra-pātrayā thvam̐y aṃgū patinaṃ thiyāḥ śodhana yāye. Make Garuḍa gesture, touch beer of the mantra pātra with ring finger, and purify.

Om̐ āḥ hūm̐. Ha ho hrīm̐ . Lām̐ mām̐ pām̐ tām̐ brum̐ ām̐ jim̐ kham̐ hūm̐.331 Om̐ Āḥ Hūm̐. Ha Ho Hrīm̐! Lām̐ Mām̐ Pām̐ Tām̐ Brum̐ Ām̐ Jim̐ Kham̐ Hūm̐.

Surā-bhakṣa-kāminī guhya-vajriṇī amṛte hrīm̐ akham̐ pratīccha svāhā.332 Wanton spirituous drink, secret vajra-holder, immortality Hrīm̐ Akham̐ accept Svāhā!

Bīja kathaṃ mantra-pātray lā chaku taye. Seed by puting one piece of meat in the mantra pātra. Om̐ namo devī-vāruṇī amṛte amṛta-saṃbhave Sarvasattva-vaśyaṃ karī amṛte hrīm̐ akham̐ pratīccha svāhā.333 Om̐ goddess Vāruṇī, homage, immortality, becoming immortal, Subduing all beings, immortality Hrīm̐ Akham̐ accept Svāhā!

78 Mantra-pātrayāta dhuṃ kyanāḥ āvāhana yāye. Show incense to mantra pātra, and do invocation. Bhagavan śrīmat śrī śrī mantra-karoṭaka-devatā ityādi. Venerable, thrice sacred mantra skull bowl, divinities …

Svabhāva-śuddhāḥ kāye. Pādārgha mantra-pātrayāta taye. Take Svabhāva Śuddhāḥ. Place foot offering to mantra pātra.

Om̐ vajra-karoṭakāya ityādi. Mantra-pātrayāta svāṃ bvaye. Om̐ to the vajra skull bowl … Display flowers for mantra pātra.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.334 Jāki jvanāḥ gaṃ thānāḥ pujā yāye. Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā. Hold rice, ring bell and worship.

Om̐ nīla-nīlāñja-nīlābhā akṣobhya-saṃga-saṃginī, Bhaktyāhaṃ tvām ahaṃ vākya akṣayā-bhava-māmakī.335

Om̐ blueish, dark-blue, eyeliner dark, a consort united with Akṣhobhya, I worship you with devotion, arising from an indestructible word, Māmakī.

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye.336 Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Digbandhana yāye. Do Digbandhana.

Mantra-pātra javagu lhātay tayāḥ khavagu aṃgū patinaṃ tarpaṇa biye. Hold mantra pātra in right hand, and give libations with ring finger. Om̐ śumbha-niśumbha hūm̐ phaṭ. Om̐ gṛhṇa gṛhṇa hūm̐ phaṭ. Om̐ gṛhṇāpaya gṛhṇāpaya hūm̐ phaṭ. Om̐ ānaya ho bhagavan vidyārāja hūm̐ phaṭ.337 Om̐ Śumbha Niśumbha Hūm̐ Phaṭ. Om̐ seize seize Hūm̐ Phaṭ. Om̐ seize, obtain, seize, obtain Hūm̐ Phaṭ. Om̐ lead Ho, venerable Vidyārāja Hūm̐ Phaṭ!

79 Pūrvādi-kṛṣṇa-śyāma-rakta-pīta kākāsyā ulūkāsyā Śvānāsyā śūkarāsyā yamadāhī yamadūtī yamadaṃṣṭrī Yamamathanī vajrodbava vajra-bandha hūm̐.338 Beginning with the East, dark blue, dark green, red and yelow, Kākāsyā, Ulūkāsyā, Śvānāsyā, Śūkarāsyā, Yamadāhī, Yamadūtī, Yamadaṃṣṭrī, Yamamathanī, vajra-arise, vajra-bind Hūm̐!

339Om̐ vajra-prākāra hūm̐ vam̐ hūm̐. Om̐ vajra-pañjara hūm̐ pam̐ hūm̐. Om̐ vajra-vitāna hūm̐ kham̐ hūm̐. Om̐ vajra-sarajāla trām̐ sam̐ trām̐. Om̐ vajra-jvālānalārka hūm̐ phaṭ.340 Om̐ gha gha ghāṭaya ghāṭaya sarvaduṣṭān hūm̐ phaṭ. Om̐ kīlaya kīlaya sarvapāpān hūm̐ phaṭ.341 Om̐ vajra-wall Hūm̐ Vam̐ Hūm̐ Om̐ vajra-net Hūm̐ Pam̐ Hūm̐. Om̐ vajra-canopy Hūm̐ Kham̐ Hūm̐. Om̐ vajra-net-of-arrows Trām̐ Sam̐ Trām̐. Om̐ vajra-radiently-blazing-fire Hūm̐ Phaṭ. Om̐ strike strike, hurt hurt, all defilements Hūm̐! Om̐ stake stake, all sins Hūm̐ Phaṭ.

Om̐ hūm̐ hūm̐ hūm̐ vajra-kīlaya vajradhara ājñāpayati Sarva-vighnāṅ-kāya-vāka-citta kīlaya kīlaya hūm̐ phaṭ.342 Om̐ Hūm̐ Hūm̐ Hūm̐ vajra-stake, Vajradhara commands, Stake stake, all obstacles of the body, speach and mind Hūm̐ Phaṭ.

Om̐ vajra-mudgara vajra-kīlaya mā koṭaya mā koṭaya hūm̐ phaṭ.343 Om̐ vajra hammer, vajra stake, do not break, do not break Hūm̐ Phaṭ.

Mahāsukha-līna cintayet. Tato vajrāvalī padmāvalī jvālāvalī punaḥ śumbha-niśumbha hūm̐ phaṭ ityādi.344

80 Reflect, absorbed in great bliss. Therein vajra fire, lotus fire, blazing fire, Again Śumbha Niśumbha Hūm̐ Phaṭ …

Caturviñśaty-aṅga-nyāsa yāye. Do Caturviñśatyaṅga Nyāsa.

Javagu dathu patinaṃ thaḥgu mhayā bvay nīpya thāy thiyāḥ bījākṣara bvane. Touch twenty-one parts of one's body with right middle finger, and recite seed syllables.

Pum̐ śirasi. Casupvālay. Jām̐ lalāṭe. Kapālay. Om̐ dakṣiṇa-karṇe. Javagu nhāypanay. Am̐ śira-pṛṣṭhe. Lichyanay. Gom̐ vāma-karṇe. Khavagu nhāypanay. Rām̐ bhrū-madhye. Nhātikāy. Dem̐ cakṣu-dvayo. Mikhā nigvalay. Mām̐ bāhu-dvayo. Bvahaḥ nikhe. Kām̐ kakṣa-dvayo. Yākva nikhe. Om̐ stanayo. Duru nikhe. Trim̐ nābhi. Tepui. Kom̐ nāsikāgre. Nhāy cvakāy. Kam̐ vaktre. Khvālay. Lam̐ kaṇṭhe. Kathui. Kām̐ hṛdaya. Nugalay. Him̐ muṣke. Kvāsī vā pisī. Prem̐ liṅge. Nākui vā tisī. Gṛm̐ gudā. Kyāmpvālay. Saum̐ ūru-dvayo. Khampā nikhe. Sum̐ jaṅghā-dvayo. Tvāḥnālay. Nam̐ pādayo. Pāli nikhe. Sim̐ pāda-pṛṣṭhe. Pālitaḥ nikhe. Mam̐ pādāṅgulyo. Tuti patiṃ nikhe. Kum̐ jānu-yuge.345 Puli nikhe.

Pum̐ on the head. On crown. Jām̐ on the forehead. On forehead. Om̐ on the right ear. On right ear. Am̐ on back of the head. On back of head. Gom̐ on the left ear. On left ear. Rām̐ in between the brow. In between brow. Dem̐ on both eyes. On both eyes. Mām̐ on both arms. On both shoulders. Kām̐ on both armpits. On both armpits. Om̐ on the breasts. On both breasts. Trim̐ on the navel. On navel. Kom̐ on the nose tip. On nose tip. Kam̐ on the mouth. On face. Lam̐ on the throat. On throat. Kām̐ on the heart. On heart. Him̐ on lower genitals. On scrotum or labia. Prem̐ on the upper genitals. On penis or clitoris. Gṛim̐ on the anus. On anus. Saum̐ on both thighs. On both thighs. Sum̐ on both calves. On calves. Nam̐ on the feet. On both feet. Sim̐ on bottom of the feet. On both soles. Mam̐ on the toes. On both sets of toes. Kum̐ on both knees. On both knees. 81 Jāki jvanāḥ dhyāna yāye. Hold rice and do meditation. Om̐ pīṭhopapīṭha-kṣatropakṣatra-chandopachanda- melāpakopamelāpaka-śmasānopaśmasāna.346

Om̐ seat to seat, dominion to dominion, desire to desire, Gathering to gathering, cremation ground to cremation ground.

Madye. Om̐ āḥ hūm̐. Dharmodayā-madhye.347 In the middle. Om̐ Āḥ Hūm̐. In the middle of the Dharmodayā.

Hūm̐-kāra-tanu-hṛdistha hūm̐-kāra-tanu-raśmi-mudrā- saṃsphārya akaniṣṭha-bhuvana-sthitā anādi-saṃsiddhi śrīmat śrī śrī cakrasaṃvara-samā-dareyaṃ ākarṣayet.348 A small Hūm̐ in the heart, a small Hūm̐ seal of light, sparkling together, Abiding in Akaniṣhṭha paradise, fully accomplished, existing from eternity, Thrice sacred Cakrasaṃvara, attract her equally near to (one's) navel.

Jāki svāṃ laḥ tayāḥ pādārgha taye. Hold rice, flowers and water, and place foot offering Om̐ phem̐ phem̐ phem̐ pravasat-kārāya pādyācamanārghaṃ pratīccha svāhā.349

Om̐ Phem̐ Phem̐ Phem̐ to the favour of heaven, Accept the offering of holy water for the feet Svāhā!

Om̐ jaḥ hūm̐ vam̐ hoḥ. Mandalay jāki nyāpucaḥ bvaye. Om̐ āḥ hūm̐.350 Om̐ Jaḥ Hūm̐ Vam̐ Hoḥ. Display five rice mounds on mandala. Om̐ Āḥ Hūm̐.

Mandalay svāṃ bvaye. Display flowers on mandala.

Om̐ śrī vajra-he-he-ru-ru-kaṃ hūm̐ hūm̐ phaṭ ḍākinī-jāla-saṃvaraṃ svāhā.351

Om̐ Śrī Vajra He He Ru Ru Ka Hūm̐ Hūm̐ Phaṭ The binding of the network of Ḍākinīs Svāhā!

82 Om̐ hrīm̐ ha ha hūm̐ phaṭ.352 Om̐ Hrīm̐ Ha Ha Hūm̐ Phaṭ!

Om̐ om̐ om̐ sarvabuddhaḍākinīye vajravarṇanīye Vajravairocanīye hūm̐ hūm̐ hūm̐ phaṭ phaṭ phaṭ svāhā.353 Om̐ Om̐ Om̐ to Sarvabuddhaḍākinī, Vajravarṇanī, And Vajravairocanī Hūm̐ Hūm̐ Hūm̐ Phaṭ Phaṭ Phaṭ Svāhā!

Om̐ ḍākinyai hūm̐ phaṭ svāhā. Madhye. Om̐ lāmāyai hūm̐ phaṭ svāhā. Om̐ khanḍarohāyai hūm̐ phaṭ svāhā. Om̐ rūpiṇyai hūm̐ phaṭ svāhā.354

Om̐ vajra-karoṭake hūm̐ phaṭ svāhā. Dig amā varttaye. Om̐ samaya-karoṭake hūm̐ phaṭ svāhā. Om̐ visamaya-karoṭake hūm̐ phaṭ svāhā. Om̐ samaya-visamaya-karoṭake hūm̐ phaṭ svāhā.355

Om̐ kara kara pracaṇḍāyai hūm̐ phaṭ svāhā. Vidig amā varttaye. Om̐ kuru kuru caṇḍākṣyai hūm̐ phaṭ svāhā. Om̐ bandha bandha prabhāvatyai hūm̐ phaṭ svāhā. Om̐ trāsaya trāsaya mahānāśāyai hūm̐ phaṭ svāhā. Om̐ kṣobhaya kṣobhaya vīramatyai hūm̐ phaṭ svāhā. Om̐ hraum̐ hraum̐ kharvaryai hūm̐ phaṭ svāhā. Om̐ hraḥ hraḥ laṅkeśvaryai hūm̐ phaṭ svāhā. Om̐ phem̐ phem̐ drumacchāyāyai hūm̐ phaṭ svāhā. Om̐ phaṭ phaṭ airāvatyai hūm̐ phaṭ svāhā. Om̐ daha daha mahābhairavyai hūm̐ phaṭ svāhā. Om̐ paca paca vāyuvegāyai hūm̐ phaṭ svāhā.

Om̐ bhakṣa bhakṣa vaśa-rudhirāntra-mālāvalambine Surābhakṣyai hūm̐ phaṭ svāhā. Om̐ gṛhṇa gṛhṇa Saptapātāla-gata-bhujaṅga-sarpaṃ vā hūm̐ phaṭ svāhā.

83 Om̐ tarjaya tarjaya śyāmādevyai hūm̐ phaṭ svāhā. Om̐ ākaṭ ākaṭ subhadrāyai hūm̐ phaṭ svāhā. Om̐ hrīm̐ hrīm̐ hayakarṇāyai hūm̐ phaṭ svāhā. Om̐ jñaum̐ jñaum̐ khagānanāyai hūm̐ phaṭ svāhā. Om̐ kṣmām̐ kṣmām̐ cakravegāyai hūm̐ phaṭ svāhā. Om̐ hām̐ hām̐ khaṇḍarohāyai hūm̐ phaṭ svāhā. Om̐ hrīm̐ hrīm̐ śauṇḍinyai hūm̐ phaṭ svāhā. Om̐ hūm̐ hūm̐ cakravarmiṇyai hūm̐ phaṭ svāhā. Om̐ kili kili suvīrāyai hūm̐ phaṭ svāhā. Om̐ sili sili mahābalāyai hūm̐ phaṭ svāhā. Om̐ hili hili cakravartiṇyai hūm̐ phaṭ svāhā. Om̐ dhili dhili mahāvīrāyai hūm̐ phaṭ svāhā.356

357Om̐ kākāśyāyai hūm̐ phaṭ svāhā. Om̐ ulūkāśyāyai hūm̐ phaṭ svāhā. Om̐ svānāśyāyai hūm̐ phaṭ svāhā. Om̐ śūkarāśyāyai hūm̐ phaṭ svāhā. Om̐ yamadāhyai hūm̐ phaṭ svāhā. Om̐ yamadūtyai hūm̐ phaṭ svāhā. Om̐ yamadaṃṣṭryai hūm̐ phaṭ svāhā. Om̐ yamamathanyai hūm̐ phaṭ svāhā.358 Om̐ caṇḍogra-śmaśānāya hūm̐ phaṭ svāhā. Om̐ grahola-śmaśānāya hūm̐ phaṭ svāhā. Om̐ jvālāṅkuśa-śmaśānāya hūm̐ phaṭ svāhā. Om̐ kalaṇka-bhīṣaṇa-śmaśānāya hūm̐ phaṭ svāhā. Om̐ aṭṭahāsa-śmaśānāya hūm̐ phaṭ svāhā. Om̐ lakṣmī-varṇa-śmaśānāya hūm̐ phaṭ svāhā. Om̐ ghorāndhakāra-śmaśānāya hūm̐ phaṭ svāhā. Om̐ kili kili śmaśānāya hūm̐ phaṭ svāhā.359

Om̐ sarvatathāgata-sura-lalita-vilāsana-mite śrī cakrasaṃvara- bhaṭṭārakāya jaḥ hūm̐ vam̐ hoḥ vajra-puṣpaṃ pratīccha svāhā.360 84 Om̐ to Ḍākinī Hūm̐ Phaṭ Svāhā! In the middle. Om̐ to Lāmā Hūm̐ Phaṭ Svāhā! Om̐ to Khanḍarohā Hūm̐ Phaṭ Svāhā! Om̐ to Rūpiṇī Hūm̐ Phaṭ Svāhā!

Om̐ to the vajra skull bowl Hūm̐ Phaṭ Svāhā! In cardinal directions. Om̐ to the vow skull bowl Hūm̐ Phaṭ Svāhā! Om̐ to the non-vow skull bowl Hūm̐ Phaṭ Svāhā! Om̐ to the vow of the non-vow skull bowl Hūm̐ Phaṭ Svāhā!

Om̐ make make to Pracaṇḍā Hūm̐ Phaṭ Svāhā! In the intermediate directions. Om̐ do do to Caṇḍākṣī Hūm̐ Phaṭ Svāhā! Om̐ bind bind to Prabhāmatī Hūm̐ Phaṭ Svāhā! Om̐ terrify terrify to Mahānāśā Hūm̐ Phaṭ Svāhā! Om̐ incite incite to Vīramatī Hūm̐ Phaṭ Svāhā! Om̐ Hraum̐ Hraum̐ to Kharvarī Hūm̐ Phaṭ Svāhā! Om̐ Hraḥ Hraḥ to Laṅkeśvarī Hūm̐ Phaṭ Svāhā! Om̐ Phem̐ Phem̐ to Drumacchā Hūm̐ Phaṭ Svāhā! Om̐ Phaṭ Phaṭ to Airāvatī Hūm̐ Phaṭ Svāhā! Om̐ burn burn to Mahābhairavā Hūm̐ Phaṭ Svāhā! Om̐ cook cook to Vāyuvegā Hūm̐ Phaṭ Svāhā!

Om̐ eat eat to the hanging garland of greasy bloody entrails, to Surābhakṣī Hūm̐ Phaṭ Svāhā! Om̐ seize seize the snake or serpent come forth from the seven underworlds Hūm̐ Phaṭ Svāhā! Om̐ threaten threaten to Śyāmādevī Hūm̐ Phaṭ Svāhā! Om̐ Ākaṭ Ākaṭ to Subhadrā Hūm̐ Phaṭ Svāhā! Om̐ Hrīm̐ Hrīm̐ to Hayakarṇā Hūm̐ Phaṭ Svāhā! Om̐ Jñaum̐ Jñaum̐ to Khagānanā Hūm̐ Phaṭ Svāhā!

Om̐ Kṣmām̐ Kṣmām̐ to Cakravegā Hūm̐ Phaṭ Svāhā! Om̐ Hām̐ Hām̐ to Khaṇḍorohā Hūm̐ Phaṭ Svāhā! Om̐ Hrīm̐ Hrīm̐ to Sauṇḍinī Hūm̐ Phaṭ Svāhā!

85 Om̐ Hūm̐ Hūm̐ to Cakravarmiṇī Hūm̐ Phaṭ Svāhā! Om̐ Kili Kili to Suvīrā Hūm̐ Phaṭ Svāhā! Om̐ Sili Sili to Mahābalā Hūm̐ Phaṭ Svāhā! Om̐ Cili Cili to Cakravartiṇī Hūm̐ Phaṭ Svāhā! Om̐ Dhili Dhili to Mahāvīrā Hūm̐ Phaṭ Svāhā! Om̐ to Kākāśyā Hūm̐ Phaṭ Svāhā! Om̐ to Ulūkāśyā Hūm̐ Phaṭ Svāhā! Om̐ to Svānāśyā Hūm̐ Phaṭ Svāhā! Om̐ to Śūkarāśyā Hūm̐ Phaṭ Svāhā! Om̐ to Yamadāhī Hūm̐ Phaṭ Svāhā! Om̐ to Yamadūtī Hūm̐ Phaṭ Svāhā! Om̐ to Yamadaṃṣṭrī Hūm̐ Phaṭ Svāhā! Om̐ to Yamamathanī Hūm̐ Phaṭ Svāhā!

Om̐ to the Caṇdogra cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Grahola cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Jvālāṅkuśa cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Kalaṇka Bhīṣaṇa cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Aṭṭahāsa cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Lakṣmī Varṇa cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Ghorāndhakāra cremation ground Hūm̐ Phaṭ Svāhā! Om̐ to the Kili Kili cremation ground Hūm̐ Phaṭ Svāhā! Om̐ fixed in the very playful sport of all tathāgata, to the worshipful Śrī Cakrasaṃvara Jaḥ Hūm̐ Vam̐ Hoḥ accept the vajra-flower Svāhā!

Pañcopacāra pūjā yāye. Ṣoḍaśa-lāśyā kāye. Gaṃ thānāḥ stotra bvane.361 Do Pañcopacāra Pūjā. Take Ṣhoḍaśa Lāśyā. Ring bell, and recite stotra.

Om̐ namaḥ śrī cakrasaṃvarāya. Om̐ homage to Śrī Cakrasaṃvara.

Om̐ kuvalaya-dala-nīlaṃ jīmūta-mālāmbaraṃ Vyoma-nīlaṃ mahāvāyu-vaiśvānarāmbho mahā-medanī.362

86 Om̐ a dark-blue lotus petal, an atmosphere with a garland of clouds, A dark-blue sky, a great ground of universal waters and great wind.

Maṇḍale dhvasta-hemācalo pariṣṭhita-padmāsanāsīnam ākrāntā- sarvottamāṅgaṃ samārūḍha-gaurī-stana-dvaṃda-mālā-dolitopendra-sūrya- candrādi-deva-karai racitaṃ trāsitānaika-daityā-karaṃ lokarakṣā-karaṃ sarvaśaṅkā-haraṃ vyāghracarmāmbaraṃ duṣkaraṃ duṣṭaraṃ dhīraṃ gambhīraṃ hūm̐-kāraṃ phat-kāraṃ hām̐-hām̐-kāraṃ vā pūrṇa- sarvāmbaraṃ viśva-vajrārdha-candrārka-śekharaṃ dhvasta-mohāndha- kāraṃ sutāraṃ mahāśaṅkā-haraṃ jvalita-vajra-ghaṇṭāsa-nāthaṃ rasa- dvāyuṣ-māpaṃ gūḍhādvaya-jñānaṃ śūnya-svabhāvāṅganāliṅganaṃ mattamātaṃga-gajacarmāmbaraṃ vyāghra-hastadvaya-visphura-paraśu- logra-karti-jvala-dhvaja-khaṭvāṅga-pāśorasa-brahma-muṇḍaiḥ kṛpīṭena pātreṇa prasphura-bhujaiḥ śobha-mānaṃ mahāmāṃsa-medasvinaṃ dhyāyinaṃ maulinaṃ dhī-dharaṃ jñānīnaṃ ṣodaśārdhārdha-vaktraṃ trinetraṃ pavitraṃ nṛmuṇḍāvalī-bhūṣaṇaṃ bhīṣaṇaṃ roṣaṇaṃ ghora- saṃsārakāntāra-saṃtāriṇaṃ māra-vidrāpaṇaṃ śrī vajrasattvaṃ namaḥ.363

In the mandala, an obscured Himalaya, abiding seated in lotus posture, the best limb of all possessed, an equally elevated pair of white breasts, swinging , having made the gods, Upendra, Sūrya, Candra, etc., making many triple-dark demons, world protectors, destroying all fear, with a tiger skin garment, doing wrong, overcoming wrong, firm, deep, the letters Hūm̐, Phaṭ, or the letters Hām̐ Hām̐, filling up the entire sky, a universal vajra, half moon and sun on the head, destroying darkness, bright, destroying great fear, lord of the seat of the flaming vajra and bell, the semen of two divinities granted, secret non-dual knowledge, clasping a woman in a natural state of emptiness, the skin of a rutting elephant two-arms' length of an enormous man, a glittering ax, sharp cutting knife, flaming banner, staff, noose, broad chest, lopped off Brahma heads, with firewood, with a skull bowl, with shining arms, and beautiful pride,

87 having the fat of the great flesh, absorbed in meditation, with a crown, possessing wisdom, higher knowledge, half of one half of sixteen faces, three eyes, a sacred chord, adorned by a continuous line of human heads, terrifying, wrathful, a helper for crossing over together, the dreadful wilderness of saṃsāra, routing Māra, Śrī Vajrasattva, homage.

Jāki thatine. Toss rice.

Mantra pātra javagu lhātay tayāḥ khavagu aṃgū patinaṃ tarpaṇa biye. Hold mantra pātra in right hand, and give libations with ring finger. Om̐ namo bhagavate vīra-vīreśvarāya hūm̐ phaṭ. Om̐ namo mahākalpāgni-saṃnibhāya hūm̐ phaṭ Om̐ namo jaṭā-makuṭotkaṭāya hūm̐ phaṭ. Om̐ namo daṃṣṭrākarāla-bhīṣaṇa-mukhāya hūm̐ phaṭ. Om̐ namo sahaśrabhuja-bhāśvarāya hūm̐ phaṭ. Om̐ namo paraśu-pāśa-triśūla-khaṭvāṅga-dhāriṇe hūm̐ phaṭ. Om̐ namo vyāghracarmāmbara-dharāya hūm̐ phaṭ. Om̐ namo mahā-dhūmrāndhakāra-vapuṣāya hūm̐ phaṭ.364

Om̐ homage to the holy hero, lord of heroes Hūm̐ Phaṭ! Om̐ homage to the likeness of a great kalpa-fire Hūm̐ Phaṭ! Om̐ homage to the immense crown of dreadlocks Hūm̐ Phaṭ! Om̐ homage to the mouth having terrible fangs Hūm̐ Phaṭ! Om̐ homage to the shining thousand arms Hūm̐ Phaṭ! Om̐ homage to the bearer of the ax, noose, trident and staff Hūm̐ Phaṭ! Om̐ homage to the wearer of the tiger skin garment Hūm̐ Phaṭ! Om̐ homage to the wonderful great smoky darkness Hūm̐ Phaṭ!

Khavagu pāḥlhātay vajravārārīyā svarūpaṃ hasta pūjā yāye. Do Hasta Pūjā for Vajravārārī 's own form on the left palm.

Om̐ āḥ khaṇḍarohe hūm̐ phaṭ. Pāḥlhātay lakhaṃ hāḥhāḥ yāye. Om̐ Āḥ Khaṇḍarohā Hūm̐ Phaṭ! Sprinkle on palm with water.

88 Hyāum̐ gu sinhalaṃ pāḥlhātay ṣaṭkoṇa cvaye. Draw a six pointed star with red ṭīkā powder.

Om̐ āḥ hūm̐. Hūm̐ āḥ om̐.365 Ākhaḥ cvaye. Om̐ Āḥ Hūm̐. Hūm̐ Āḥ Om̐. Draw letters.

Hyāum̐ gu sinhalaṃ pāḥlhātay ṣaṭkoṇa cvaye. Draw a six pointed star with red ṭīkā powder. Om̐ āḥ hūm̐ vāma-karatale śūnyaṃ vibhāvayet. Om̐ śūnyatāntare rakta-pañca-dala-padmopari savye hṛdaye sūryamaṇḍalaṃ vam̐-kāra-pariṇāmena kartika- pariṇāmena vajravārāhī samā-maṇḍaleyaṃ bhāvayet.366

Om̐ Āḥ Hūm̐ manifest emptiness in the left palm. Om̐ emptiness within, a red five petaled lotus above the left hand, a sun mandala in the center, By transforming the letter Vam̐, by transforming the knife, create the same mandala of Vajravārāhī.

Vajravārāhī āvāhana yāye. Svabhāva-śuddhāḥ kāye. Pādārgha taye. Do Vajravārāhī invocation. Take Svabhāva Śuddhāḥ. Place foot offering.

Om̐ vam̐ vajravārāhyai svāhā ityādi. Vajravārāhīyāta svāṃ bvaye. Om̐ Vam̐ to Vajravārāhī Svāhā … Display flowers to Vajravārāhī.

Pāḥlhātay pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.367 Do Pañcopacāra Pūjā on palm. Take Aṣhṭa Lāśyā.

Jāki jvanāḥ vajravārāhī stotra bvane. Hold rice and recite Vajravārāhī stotra. Om̐ natvā śrī vajravārāhī mantramūrtiṃ jineśvarī, Atyanta-varadāṃ bhīmāṃ rakta--nivāsinī.368

Om̐ homage, Śrī Vajravārāhī, the form of mantra, lord of Buddhas, Perpetual benefactor, tremendous, the inhabitant of the red drop.

Pāḥlhātay jākiṃ pujā yāye. Worship on palm with rice.

89 Trikoṇākāraṃ lhāḥ tayāḥ mantraṃ tvapuye. Hold the hand with the shape of three points

A-ā i-ī u-ū ṛ-ṝ ḷ-ḹ e-ai o-au aṃ-aḥ.369 A Ā I Ī U Ū Ṛ Ṝ Ḷ Ḹ E Ai O Au Aṃ Aḥ.

Saṃdhyā-sindūra-varṇā khara-kara-nikarā pāśa-saptārka-kānti, Karti-sarvāri hanti sphurad-amṛta-ghanā bibhrati savya-doṣṇā.370 A red twilight, producing a sharp essence, an edge as bright as seven suns, A knife killing all enemies, a gleaming immortal striker held by the right arm.

Bibhrāṇā vāma-doṣṇā kamalamati-sitaṃ raktapūrṇa-dhvajādyā, Kālpārambhopari-kālpā parigata-śirasā muktakeśārdha-gātrā.371 Held by the left arm, the pure mind of a lotus, now a banner full of blood, A kālpā after the first, surrounded by a head, a half a head of loose hair.

Muṇḍāri-muṇḍitāṅgī mukha-garada-sṛjaṃ svādu-mukta-nādā, Savye cordhvaṃ kriyāsyā vara-śubha-gamanā krodha-mūlānanāntā.372 An enemy's lopped head! Pouring poison in the mouth, a sweet loose roar, Raised left above the jaws, in the most beautiful way, a face fixed in anger.

Sānandā-sānurāgā vividha-rasa-yutām ardhaparyaṅka-nṛtyā, Mudrā-ṣad-mudritāṅgī vyapagata-vasanā ṣodaśārdhā-valāṅgī.373 Having joy, passion, and various other emotions, dancing in half paryaṅka, A seal sealed six times! Clothing fallen away, and half of sixteen caverns!

Sindūrāruṇā-deha sama-prabhā-ṣad-vīriṇī-nāyakā, priyāsyā Nagna-bhuje vasv-āṅga-karā-grahā nānāvidhā-lāñchanā.374 A vermillion colored body, equal radiance as six heroic Vīriṇī, loving mouth, Naked in arm from the Vasu, a seizer of bodies, with various sorts of marks.

Śrī sambodhi vidhi-vidhā-karuṇā vārāhīkā-vajriṇī.375 Diffusing enlightenment, the way of compassion, beloved vajra holding sow.

90 Sarvasiddhi-pradāyakā bhagavatī devī namo sarvadā, Yāminyā khalu mohinī bhagavatī saṃcāriṇī sarvadā, Saṃtrāsinyā tathā parā-suvimalā yogeśvarī caṇḍikā, Catv-āro bhujaika-svānana-varānīlā sitā gauriṇī.376 Granting universal success, holy goddess, homage always, Indeed with Yāminī, her holiness Mohinī, always Saṃcāriṇī, Thus with Saṃtrāsinī, the most pure, lady of yoga Caṇḍikā, Arms at four angles, her own face the palest, white Gauriṇī.

Śyāmā-dhūmra-sadhūsarā ca satataṃ vande sadā-tāṇḍavam.377 Dark, smoky and gray colored, in constant celebration, always dancing.

Śūnyatā-karuṇātmānaṃ traidhātuka-svabhāvakam, Jvalita-kalpāgni-tejā namas te vajrayoginī.378

Emptiness and compassion themselves, manifesting in the three worlds, The flaming bright fire at the end of a kalpa, homage to you Vajrayoginī.

Pāḥlhātay cvaṃgu jāki mandalay tvaḥte. Leave rice remaining in palm on mandala.

Jāki jvanāḥ vinti yāye. Pāpadeśanā yāye. Hold rice and pray. Do Pāpadeśanā. Kṛta-kāritam anumodita-madyam akhilaṃ nihita-doṣāṇāṃ pratideśayāmi purataḥ punaḥ karaṇa-saṃvaraṃ vidadhe śrāvaka-khaḍga-jinottama-jina- sugataṃ sambhūtāni kuśalāni anumoditānī bodhau samyak-pariṇāmayāmy eṣa jinaratnādi-tritayaṃ śaraṇaṃ yāvad gato'smi sarvabhāvena bodhau cittaṃ vidadhe anuttara-mārgaṃ tathā sevyeti-yogaḥ. Samaya-sattva-jñāna-sattvam eka-lolita bhāvayet.379

I confess to making pleasurable intoxicants, depositing faults, completely, in front again, making the most excellent union, disciple Khaḍga Jinottama, arhat, Buddha, capable, good, agreeable (and) awake, I bow completely, the triad, Jinaratna, etc., I am taking as much refuge, with my whole soul,

91 bestowing awakened mind, the best path, practicing yoga in this manner. Vow being, knowledge being, observe one motion.

Jāki mandalay tvaḥte. Leave rice on mandala.

Lakhaṃ chyanay hāḥhāḥ yāye. Sprinkle on head with water.

380Om̐ abhiṣiñcantu māṃ sarvatathāgata 'stu.381 Om̐ consecrate me, be all tathāgata.

Yathā hi jātamātreṇa snāpitāḥ sarvatathāgatāḥ ityādi.382 For according as all tathāgatas were bathed by just being born …

Abhiṣekaṃ mahā-vajraṃ traidhātuka-namas-kṛtaṃ Dadāmi sarvabuddhānāṃ tri-guhyālaya-sambhavam.383

Consecration, great vajra, obeisance of the three worlds, I give the origin of the three secret abodes of all Buddhas.

Mukaḥ puye vā makuṭa mudrā jyānāḥ chyanay thiye. Put on crown or make crown gesture, and touch head. Om̐ idaṃ tat sarva-buddhatvaṃ yuṣmākaṃ pūjanāya ca makuṭa-pañca- kulodbhava. Sarvabuddha-cūḍāmaṇi-mahā-makuṭaṃ pratīccha svāhā.384 Om̐ this here, all this rank of a Buddha, as well as for your worship, a crown sprung from five families. Accept the greatest crown of all Buddhas Svāhā!

Vajra ghaṇṭa jvanāḥ chyanay nyākaḥ vajraṃ thiyāḥ abhiṣeka kāye. Hold vajra and bell, touch head with vajra five times, and take consecration.

Om̐ vajradhātvīśvarī abhiṣiñcatu māṃ. Madhye. Om̐ vajravajriṇī abhiṣiñcatu māṃ. Pūrve. Om̐ ratnavajriṇī abhiṣiñcatu māṃ. Dakṣiṇe. Om̐ dharmavajriṇī abhiṣiñcatu māṃ. Paścime. Om̐ karmavajriṇī abhiṣiñcatu māṃ.385 Uttare.

92 Om̐ Vajradhātvīśvarī consecrate me. In the middle. Om̐ Vajravajriṇī consecrate me. In the east. Om̐ Ratnavajriṇī consecrate me. In the south. Om̐ Dharmavajriṇī consecrate me. In the west. Om̐ Karmavajriṇī consecrate me. In the north.

Om̐ hūm̐ trām̐ hrīm̐ kham̐. Om̐ tu-tu-tu vajra-tuṣya ho.386

Om̐ Hūm̐ Trām̐ Hrīm̐ Kham̐. Om̐ Tu Tu Tu vajra, be satisfied Ho!

Vajra jvanāḥ vajrābhiṣeka kāye. Hold vajra and take vajra consecration. Adyābhiṣeka-tvam asi-buddhair vajrābhiṣeka-taḥ, Idaṃ tat sarva-buddhatvaṃ gṛhna vajra-susiddhaye.387 Your consecration today, vajra-consecrated by the sword of the Buddhas, This here, all this rank of a Buddha, seize for the attainment of the vajra.

Ghaṇṭa jvanāḥ ghaṇṭābhiṣeka kāye. Hold bell and take bell consecration. Om̐ vajrādhipatis tvām abhiṣiñcāmi, Tiṣṭha vajra-samaya-sattva ho.388

Om̐ ruler of the vajra, I consecrate you, Stand firmly, being of the vajra-vow Ho!

Cakrasaṃvara vā vajravārāhī vā heruka kayāḥ nāṃ nāmābhiṣeka kāye. Take the name Cakrasaṃvara, Vajravārāhī or Heruka, and take name consecration. Om̐ vajrasat-tvām abhiṣiñcāmi vajra-nāmābhiṣeka-taḥ. Śrī amuka nāma-tathāgata-bhūrbhuvaḥ svaḥ.389

Om̐ I consecrate your vajra-essence (with) the vajra-name consecration, One's own name, mind-born of the tathāgata, (is) Śrī …

93 Mukhulay dhuṃ kyanāḥ āvāhana yāye. Show incense to crown and do invocation. Bhagavan śrīmat śrī śrī vairocanādi pañca-buddha ityādi. Venerable, thrice sacred Vairocana and the Pañca Buddha …

Svabhāva-śuddhāḥ kāye. Pādārgha taye. Take Svabhāva Śuddhāḥ. Place foot offering.

Om̐ vairocanāya svāhā ityādi. Pañca-buddha va Tārāyāta svāṃ bvaye. Om̐ to Vairocana Svāhā … Display flowers for the Pañca Buddha and Tārā.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.390 Jāki jvanāḥ vinti yānāḥ stotra bvane. Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā. Hold rice, pray, and recite stotra.

Om̐ namas te pañca-buddhebhyaḥ akṣobhyādi-catuṣṭayaṃ, Madhye vairocana-nāthaṃ pañca-buddhaṃ namo 'stu te.391

Om̐ homage, to the Pañca Buddha, fourfold beginning with Akṣhobhya, In the middle, Vairocana the protector, Pañca Buddha, homage be to you.

Mantra pātra javagu lhātay tayāḥ khavagu aṃgū patinaṃ tarpaṇa biye. Hold mantra pātra in right hand, and give libations with ring finger.

Om̐ namo bhagavate vīra-vīreśvarāya hūm̐ phaṭ ityādi.392 Om̐ homage to the holy hero, lord of heroes Hūm̐ Phaṭ …

Om̐ namo bhagavate vajravārāhī Vam̐ ārya aparājite trailokya-mātre Mahāvīreśvarī sarvabhūta-bhayāvahe mahā-vajre Vajrāsane ajite aparājite vaśyakarī Netra-bhrāmaṇī viṣa-śoṣaṇī roṣaṇī krodhanī Karālinī saṃtrāsaṇī māraṇī suprabhedaṇī Jambhanī stambhanī mohinī vajravārāhī Mahāyogeśvarī kāmeśvarī khaḍgeśvarī Hūm̐ hūm̐ hūm̐ phaṭ phaṭ phaṭ svāhā.393

94 Om̐ homage to her holiness Vajravārāhī, Vam̐ noble and unconquered, to the totality of the three worlds, To the formidable great lady of heroes and all beings, to the great vajra, To the vajra posture, to the invincible, to the unconquered, Vaśyakarī, Netrabhrāmaṇī, Viṣaśoṣaṇī, Roṣaṇī, Krodhanī, Karālinī, Saṃtrāsaṇī, Māraṇī, Suprabhedaṇī, Jambhanī, Stambhanī, Mohinī, Vajravārāhī, Mahāyogeśvarī, Kāmeśvarī, Khaḍgeśvarī, Hūm̐ Hūm̐ Hūm̐ Phaṭ Phaṭ Phaṭ Svāhā!

Mandalay dhuṃ kyanāḥ cakrasaṃvara va vajravārāhī āvāhana yāye. Show incense to mandala and do Cakrasaṃvara and Vajravārāhī invocation. Bhagavan śrīmat śrī śrī heruka cakrasaṃvara vajravārāhī ityādi. Venerable, thrice sacred Heruka Cakrasaṃvara Vajravārāhī …

Mūla mantra jāpa yāye. Svabhāva-śuddhāḥ kāye. Pādārgha taye. Do root mantra prayer. Take Svabhāva Śuddhāḥ. Place foot offering.

Cakrasaṃvara va vajravārāhīyāta svāṃ bvaye. Display flowers for Cakrasaṃvara and Vajravārāhī. Om̐ cakrasaṃvarāya hūm̐ phaṭ svāhā ityādi. Om̐ to Cakrasaṃvara Hūm̐ Phaṭ Svāhā …

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye. Cakrasaṃvara vajravārāhī stotra bvane. Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā. Recite Cakrasaṃvara Vajravārāhī stotra. Om̐ sarvajña-jñāna-saṃdohaṃ jagad-artha-prasādakaḥ ityādi. Om̐ abundant omniscient knowledge, gladdening for the world's sake …

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye. Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Jāki svāṃ laḥ tayāḥ kvay cvaṃgu gvaḥjāy hāyke. Keep rice, flowers and water, and pour on lower gvaḥjā.

Om̐ akāro mukhaṃ ityādi.394 Om̐ the sound A, cause … 95 Kalaśa Pūjā395 Kalaśa Worship

Pujā yāta nhāpāṃ vā āsana tayāḥ kalaśa gaṇeśa mahākāla dhaupati gogrāsa nhāykaṃ sinhaḥmū va mvahani sinhaḥ nhyaḥne dakvasita gvaḥjā taye. Kalaśay cvaṃgu kisalī likayāḥ śaṃkha va vajra kalaśay dyaḥne taye. For pūjā, first place an unhusked rice seat, and for Kalaśa, Gaṇeśa, Mahākāla, yogurt pot, cow's mouth, mirror, ṭīkā container, soot and ṭīkā pot, put a gvaḥjā in front of all. Take back the kisalī sitting on Kalaśa, and put conch and vajra on top of Kalaśa.

Svāṃ jāki dhuṃ va pasūkā jvanāḥ jāpa yāye. Hold flower, rice, incense and five-colored thread, and do prayer.

Om̐ sarvatathāgata-mahāyogeśvara hūm̐ .396 108 dhāḥ. Om̐ lord of the great yoga of all tathāgata Hūm̐. 108 times.

Kalaśay śaṃkhayā lakhaṃ svatulu hāyke. Pour conch-water on Kalaśa three times.

397Om̐ vajrāmṛtodaka ṭhaḥ ṭhaḥ hūm̐ . Om̐ tapte tapte mahā-tapte mandākinī jala-rūpaṃ vibhāvya.398

Om̐ immortal vajra water Ṭhaḥ Ṭhaḥ Hūm̐. Om̐ heat heat, great heat, observe the form of water streaming slowly!

Om̐ vajra-rakṣe hūm̐ . 3. Kalaśay vajraṃ svakaḥ thiye. Om̐ vajra-protector Hūm̐! 3. Touch Kalaśa three times with vajra.

Jāpa yānātayāgu jāki va svāṃ kalaśay dune taye. To keep doing mantra, put rice and a flower inside Kalaśa.

Om̐ vajra-yakṣe hūm̐ .399 Kisalī kalaśayā dyaḥne taye. Om̐ Vajra Yakṣa Hūm̐! Place kisalī on top of Kalaśa.

Kalaśa dhyāna yāye. Do Kalaśa meditation. Jhaṭiti vam̐-kāra-pariṇataṃ nānā-ratnamaya-kalaśaṃ Ākāra-jaṃ śukla-dharmodayāntarasthaṃ vibhāvya.400

Instantly the letter Vam̐ transforms, into a Kalaśa made of various jewels,

96 Observe the shape produced, the white residing inside the Dharmodayā.

Svasva-bīja-cihna-pariṇāmena Svasva-devatā-cakraṃ vicintyam.401

By transformation of the sign of one's own seed, Reflected upon the circle of one's own divinities.

Sva-hṛd-vijaya-mukhāṅkuśair jñāna-sattva-mānanīya Purato dṛṣṭvā pādyācamanādikaṃ kṛtvā dadyāt.402

A victorious heart, with a curved mouth, the honorable knowledge being, Beheld in the front, having first prepared holy water for the feet, offer it.

Tac ca samaya-sattve praveśya-mahārāgeṇa dravībhūya Bodhicitta-rūpāmṛtī-bhūtaṃ cintayet, cihne ca Samaya-devatā-jñāna-devatayor ekī-bhūtaṃ cintayet.403 And they, enter into the vow being with great passion, becoming fluid, Reflect becoming the immortal form of enlightenment; and in the mark, Reflect the vow and knowledge divinities becoming one.

Nirāñjana yānāḥ mi saliṃcāy lakhaṃ hāḥhāḥ yāye.404 Do Nirāñjana, and sprinkle with water on the fire container.

Om̐ āḥ khaṇḍarohe hūm̐ phaṭ.405 Om̐ Āḥ Khaṇḍarohā Hūm̐ Phaṭ!

Pijāy mata tayāḥ piyā kāye. Put lamp on pijā and remove impurities.

Om̐ āḥ jvala jvala jvālaya jvālaya hūm̐ phaṭ svāhā.406 Om̐ Āḥ burn burn, set on fire, set on fire Hūm̐ Phaṭ Svāhā!

Mi salikhaṃ piyā kāye. Remove impurities with fire container.

Om̐ āḥ vajra-rakṣe sarvāvaraṇa-malāpanaya svāhā.407 Om̐ Āḥ vajra protector, take away all obstructions and impurities Svāhā!

97 Īkā paḥkā mi salikhay tayāḥ piyā kāye. Put mustard seeds in fire container and remove impurities.

Om̐ āḥ sarvapāpa-vighna-mārān bhasmiṃ kuru kuru hūm̐ phaṭ svāhā.408 Om̐ Āḥ consume, consume all sins, obstacles and death Hūm̐ Phaṭ Svāhā!

Hānaṃ mata dugu pijāṃ piyā kāye. Remove impurities with lamp containing pijā again.

Om̐ āḥ vajra-puṇya-jñānasambhāran ḍhaukāya ḍhaukāya hūm̐ phaṭ svāhā.409 Om̐ Āḥ bring near, bring near vajra merit and science Hūm̐ Phaṭ Svāhā!

Jāki va svānaṃ piyā kāye. Remove impurities with rice and flowers.

Om̐ āḥ khaṇḍarohe sarva-kleśopakleśa-śāntiṃ kuru kuru hūm̐ phaṭ svāhā.410 Om̐ Āḥ Khaṇḍarohā, do do pacify all afflictions and misery Hūm̐ Phaṭ Svāhā!

Itāḥ cyākāḥ kyanāḥ mi salikhay taye. Burn wick, display, and put in fire container. Om̐ āḥ bhara bhara sambhara sambhara -bala-viśodhane ruru-cale hūm̐ phaṭ svāhā.411

Om̐ Āḥ carry carry, gather gather, to purifying the senses and strengths, To pleasing movements Hūm̐ Phaṭ Svāhā!

Mi saliṃcāy lakhaṃ hāḥhāḥ yāye. Sprinkle with water on the fire container.

Om̐ puṣpa-śaṅkhodakārghaṃ pratīccha svāhā.412 Om̐ accept the offering of conch-water from a flower Svāhā!

Nirāñjana yānāgu saliṃcā anyāye. Pay homage to the Nirāñjana fire container.

Tuṣṭāḥ sarvārthasiddhir-vimala-sumanaḥ sumaṅgalaṃ bodhi santu.413 To pleasure, success, spotless wisdom, good fortune, (and) enlightenment.

Mi saliṃcā kalaśay thīkāḥ pikhālakhui tayeke. Make fire container shine on Kalaśa and place in the outer entrance.

98 Dhuṃ kyanāḥ āvāhana yāye. Show incense and do invocation.

Bhagavan śrīmat śrī śrī sampūrṇa-kalaśa amuka ityādi.414 Venerable, thrice sacred, Sampūrṇa Kalaśa, …

Svabhāva-śuddhāḥ kāye. Pādārgha taye.415 Take Svabhāva Śuddhāḥ. Place foot offering.

Pañca-buddha va Tārāyāta svāṃ bvaye. Kalaśayā nhyaḥne gvaḥjāy taye. Display flowers for the Pañca Buddha and Tārā. Put on gvaḥjā in front of Kalaśa.

Om̐ vairocanāya svāhā ityādi.416 Om̐ to Vairocana Svāhā …

Gaṇeśayāta svāṃ bvaye. Kalaśayā java gvaḥjāy taye. Display flowers for Gaṇeśa. Put on gvaḥjā right of Kalaśa. Om̐ gam̐ gaṇapataye svāhā. Om̐ gaṇādhipataye svāhā. Om̐ gaṇeśvarāya svāhā. Om̐ gaṇapati-pūjitāya svāhā. Om̐ gajavaktrāya svāhā. Om̐ sthānādhipataye svāhā.417 Om̐ Gam̐ to Gaṇapati Svāhā! Om̐ to Gaṇādhipati Svāhā! Om̐ to Gaṇeśvara Svāhā! Om̐ to the worshipful Gaṇapati Svāhā! Om̐ to Gajavaktra Svāhā! Om̐ to Sthānādhipati Svāhā!

Mahākālayāta svāṃ bvaye. Kalaśayā khava gvaḥjāy taye. Display flowers for Mahākāla. Put on gvaḥjā left of Kalaśa. Om̐ mam̐ mahākālāya svāhā. Om̐ mahākālyai svāhā. Om̐ kaṅkālyai svāhā. Om̐ karālyai svāhā. Om̐ caṇḍaiśvaryai svāhā. Om̐ vetālyai svāhā. Om̐ siddhiyoginyai svāhā.418

Om̐ Mam̐ to Mahākāla Svāhā! Om̐ to Mahākālī Svāhā! Om̐ to Kaṅkālī Svāhā! Om̐ to Karālī Svāhā! Om̐ to Caṇḍaiśvarī Svāhā! Om̐ to Vetālī Svāhā! Om̐ to Siddhiyoginī Svāhā!

99 Āyurvṛddhiyāta svāṃ bvaye. Dhaupatiyā gvaḥjāy taye. Display flowers for Āyur Vṛiddhi. Put on gvaḥjā of yogurt pot. Om̐ āyurvṛddhaye svāhā. Om̐ yaśovṛddhaye svāhā. Om̐ dhanavṛddhaye svāhā. Om̐ prajñāvṛddhaye svāhā. Om̐ saṃtānavṛddhaye svāhā. Om̐ mahāsukhavṛddhaye svāhā.419

Om̐ to Āyurvṛiddhi Svāhā! Om̐ to Yaśovṛiddhi Svāhā! Om̐ to Dhanavṛiddhi Svāhā! Om̐ to Prajñāvṛiddhi Svāhā! Om̐ to Saṃtānavṛiddhi Svāhā! Om̐ to Mahāsukhavṛiddhi Svāhā!

Pañca gomātāyāta svāṃ bvaye. Gogrāsayā gvaḥjāy taye. Display flowers to the Pañca Gomātā. Put on gvaḥjā of cow's mouth.

Om̐ nandāyai svāhā ityādi.420 Om̐ to Nandā Svāhā …

Vasuṃdharā va Lakṣmīyāta svāṃ bvaye. Jvālā nhāykaṃyā gvaḥjāy taye. Display flowers to Vasundharā and Lakṣmī. Put on gvaḥjā of flaming mirror. Om̐ śryai svāhā. Om̐ lakṣmyai svāhā. Om̐ vasuṃdharāyai svāhā. Om̐ to Śrī Svāhā! Om̐ to Lakṣhmī Svāhā! Om̐ to Vasundharā Svāhā!

Sinhaḥmūyā gvaḥjāy taye. Put on gvaḥjā of ṭīkā container. Om̐ hrīm̐ hrīm̐ lakṣmīdevyai namaḥ svāhā. Om̐ hrīm̐ hrīm̐ dhana lakṣmīdevyai namaḥ svāhā. Om̐ hrīm̐ hrīm̐ dhānya lakṣmīdevyai namaḥ svāhā.421

Om̐ Hrīm̐ Hrīm̐ homage to Lakṣmīdevī Svāhā! Om̐ Hrīm̐ Hrīm̐ homage to Dhana Lakṣmīdevyai Svāhā! Om̐ Hrīm̐ Hrīm̐ homage to Dhānya Lakṣmīdevyai Svāhā!

Cakrasaṃvara va vajravārāhīyāta svāṃ bvaye. Mvahani sinhaḥyā gvaḥjāy taye. Display flowers for Cakrasaṃvara and Vajravārāhī. Put on gvaḥjā of soot and ṭīkā pot.

Om̐ cakrasaṃvarāya svāhā ityādi.422 Om̐ to Cakrasaṃvara Svāhā …

100 Vaiśvānarayāta svāṃ bvaye. Sukundāyāta gvaḥjāy taye. Display flowers to Vaiśvānara. Put on gvaḥjā of ritual lamp. Om̐ vaiśvānarāya svāhā. Om̐ mānibhadrāya svāhā. Om̐ pūrṇabhadrāya svāhā. Om̐ dhanadāya svāhā. Om̐ vaiśravaṇāya svāhā.423

Om̐ to Vaiśvānara Svāhā! Om̐ to Mānibhadra Svāhā! Om̐ to Pūrṇabhadra Svāhā! Om̐ to Dhanada Svāhā! Om̐ to Vaiśravaṇa Svāhā!

Om̐ vajra-puṣpaṃ pratīccha svāhā.424 Svāṃ bvaye. Om̐ accept the vajra-flower Svāhā! Display flower.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.425 Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā.

Triratna vajrasattva va pañca-buddha stotra bvane. Recite Triratna, Vajrasattva, and Pañca Buddha stotra. Om̐ namas te buddha-rūpāya dharma-rūpāya te namaḥ ityādi. Om̐ homage to the Buddha's form, to the Dharma's form, homage …

Ārya-tārā va tārā stotra bvane. Recite Tārā and Ārya Tārā stotras.

Namas tāre ture vīre tustāre bhayanāśanī ityādi.426 Homage to Tāra, strong, heroic, carrying across quickly, destroying fear …

Gaṇeśa stotra bvane. Recite Gaṇeśa stotra. Om̐ -paramaṃ deva kāryasiddhi-vināyaka, Saubhāgya-rūpa-sampannaṃ dehi me sukha-sampadam.427 Om̐ Heramba most divine, granter of success, remover of obstacles, The form of good fortune perfected, accomplisher of my bodily bliss.

Mahākāla stotra bvane. Recite Mahākāla stotra.

101 Kṛṣṇavarṇaṃ śavārūḍhaṃ buddha-śāsana-rakṣakaṃ, Karti-kapāla-dharaṃ nāthaṃ mahākālaṃ namāmy aham.428 Dark-blue colored, mounted on a corpse, a dharma protector, A lord bearing a knife and skull bowl, Mahākāla, I give homage.

Āyurvṛddhi stotra bvane. Recite Āyurvṛddhi stotra. Āyur-vṛddhir yaśo-vṛddhir vṛddhi-prajñā sukhas tathā, Ārogyaṃ dhana-saṃtānau sapta-vṛddhiṃ namāmy aham.429

The increases of life and beauty, and thus wisdom and bliss, Health, wealth, and offspring, the seven increases, I give homage.

Pañca gomātā stotra bvane. Do Pañcopacāra Pūjā. Take Aṣhṭā Lāśyā. Recite Pañca Gomātā stotra.

Nandā bhadrā jayā saumyā kapilā ca kṛpāvati ityādi.430 Compassionate Nandā, Bhadrā, Jayā, Saumyā and Kapilā …

Vasuṃdharā stotra bvane. Recite Vasundharā stotra. Vasuṃdharā sadā natvā dāridrārṇava-tāraṇī, Sādhanopāyakā-devī lakṣmī siddhi-varapradā.431 Homage always to Vasundharā, enabling to cross an ocean of poverty, Goddess of the beloved art of worship, granting the success of Lakṣmī,

Lakṣmī stotra bvane. Recite Lakṣmī stotra. Śrī lakṣmī mahādevī sarvasampatti-dāyanī, Sarvakāma-pradā-devī mahālakṣmī namāmy aham.432

Śrī Lakṣmī, Mahādevī, bestowing success in everything, A goddess granting all pleasure, Mahālakṣmī, I give homage.

Cakrasaṃvara vajravārāhī stotra bvane. Recite Cakrasaṃvara Vajravārāhī stotra.

102 Om̐ sarvajña-jñāna-saṃdohaṃ jagad-artha-prasādakaḥ ityādi.433 Om̐ abundant omniscient knowledge, gladdening for the world's sake …

Vaiśvānara stotra bvane. Recite Vaiśvānara stotra. Rujeśa-bīja-niryātaṃ suviśuddhaṃ mahojvalaṃ, Vaiśvānaram ahaṃ vande sarvasiddhi-pradāyakam.434 Weeding out the germs of disease, perfectly pure, burning greatly, I am in praise of Vaiśvānara, granting universal success.

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye. Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Om̐ akāro mukhaṃ ityādi.435 Jāki svāṃ laḥ tayāḥ gvaḥjā patikaṃ tvaḥte. Om̐ the sound A, cause … Keep rice, flowers and water, and leave on gvaḥjās.

Vāruṇī Pūjā Vāruṇī Worship

Thāpiṃyā dyaḥne mantra pātra dechayāḥ khāyyā dyaḥne vajra dechāye. Dedicate mantra pātra on top of liquor pot, and dedicate vajra on top of khāy.

Jāki jvanāḥ dhyāna yāye. Hold rice and do meditation.

436Om̐ maṇḍale rāga-vajrākhyaḥ kha-dhātu-kṣīra-sāgaraḥ, Amṛte mathya-mānena kṣīrādau sāgare śubhe.437

Om̐ in the mandala a passion called vajra, a milky ocean of the fluid Kha, By the idea of churning in ambrosia, in the beautiful ocean of sucking milk,

Tatrotpannā-surā-devī kanyakā-kāma-rūpiṇī, Uditārka-samāvarṇā lākṣārasa-samaprabhā.438

In that arises the goddess of liquor, a beautiful pleasurable virgin, The same color as the rising sun, equally splendid as red lacquer.

103 Nānārasa-vicitrāṅgī rāga-vajreṅa saṃyukta, Aṣṭādaśabhūjā-divyā trām̐-kāra-bīja-sambhavā.439 Various flavors and colors indeed, together with a passionate vajra, Eighteen arms divine, the coming together of the seed letter Trām̐,

Nānārasa-dhārī-devī trailokya-vaśa-dhāriṇī, Navayauvana-lāvaṇyā trinetrā-sura-sundarī.440 A goddess gushing various flavors, having power over the three worlds, Young adolescent loveliness, a beautiful goddess with three eyes,

Rāga-vajrīti vikhyātā mahārāgānurāgiṇī bhāvayet, Vāruṇī nityaṃ mahārāga viśuddhayet.441 Thus known as a passionate vajrī, observe great passionate love, The rite of Vāruṇī, completely purifies great passion.

Om̐ vāruṇī devī hūm̐ phaṭ svāhā.442 108 dhāḥ jāpa yāye. Om̐ goddess Vāruṇī Hūm̐ Phaṭ Svāhā! Do prayer 108 times.

Dhuṃ kyanāḥ āvāhana yāye. Show incense and do invocation.

Bhagavan śrīmat śrī śrī ānandā vāruṇī devī ityādi.443 Venerable, thrice sacred, Ānandā Vāruṇī Devī …

Rasakathaṃ mantra pātrayā thvam̐ thāpinay taye. Put beer of mantra pātra in the alcohol pot like essence.

Om̐ amṛte amṛte amṛtaṃ praveśaya hūm̐.444 Om̐ immortality, immortality, allow immortality to enter Hūm̐!

Bijakathaṃ khāy saliṃcāy cvaṃgu khyam̐ nyā lā khāylay thunāḥ thāpinay taye. Dip egg, fish and meat sitting in the khāy cup in the khāy and put in alcohol pot like seed.

Om̐ ha ho hrīm̐ akham̐ svāhā.445 Om̐ Ha Ho Hrīm̐ Akham̐ Svāhā!

104 Garuḍa mudrā jyānāḥ thāpinay trikoṇa cvayāḥ śodhana yāye. Make Garuḍa gesture, draw a triangle on alcohol pot, and purify.

Om̐ āḥ hūm̐. Ha-kāra harate varṇaṃ ho-kāra-gandha-nāśanam ityādi.446 Om̐ Āḥ Hūm̐. Letter Ha takes color, letter Ho causing the loss of scent …

Om̐ jum̐ ghum̐ sum̐ hūm̐ svāhā.447 Khāy va thāpinay vajraṃ thiye. Om̐ Jum̐ Ghum̐ Sum̐ Hūm̐ Svāhā! Touch khāy and alcohol pot with vajra.

Svabhāva-śuddhāḥ kāye. Pādārgha taye.448 Take Svabhāva Śuddhāḥ. Place foot offering.

Ānandayāta svāṃ bvaye. Khāyyā gvaḥjāy taye. Display flowers to Ānanda. Put on gvaḥjā of khāy. Om̐ ānandāya svāhā. Om̐ paramānandāya svāhā. Om̐ viramānandāya svāhā. Om̐ sahajānandāya svāhā.449

Om̐ to Ānanda Svāhā! Om̐ to Paramānanda Svāhā! Om̐ to Viramānanda Svāhā! Om̐ to Sahajānanda Svāhā!

Vāruṇīyāta svāṃ bvaye. Thāpiṃyā gvaḥjāy taye. Display flowers to Vāruṇī. Put on gvaḥjā of alcohol pot. Om̐ haṭha-pīṭhāya svāhā. Om̐ oḍiyāna-pīṭhāya svāhā. Om̐ jālaṃdhara-pīṭhāya svāhā. Om̐ pūrṇagiri-pīṭhāya svāhā. Om̐ nirmāṇa-cakrāya svāhā. Om̐ dharma-cakrāya svāhā. Om̐ sambhoga-cakrāya svāhā. Om̐ mahāsukha-cakrāya svāhā.450 Om̐ to the Haṭha Pīṭha Svāhā! Om̐ to the Oḍiyāna Pīṭha Svāhā! Om̐ to the Jālaṉdhara Pīṭha Svāhā! Om̐ to the Pūrṇagiri Pīṭha Svāhā! Om̐ to the Nirmāṇa Cakra Svāhā! Om̐ to the Dharma Cakra Svāhā! Om̐ to the Sambhoga Cakra Svāhā! Om̐ to the Mahāsukha Cakra Svāhā!

Om̐ vajra-puṣpaṃ pratīccha svāhā.451 Svāṃ bvaye. Om̐ accept the vajra-flower Svāhā! Display flower.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.452 Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā.

105 Ānanda stotra bvane. Recite Ānanda stotra. Om̐ ānanda-paramānandaṃ sahajānandam eva ca, Tathā saviramānandaṃ ānandāya namo 'stu te.453

Om̐ bliss, the highest bliss, and indeed innate bliss, Thus the bliss of cessation, bliss, homage be to you.

Vāruṇī stotra bvane. Recite Vāruṇī stotra.

Nīla-mām̐-kāra-jaṃ nīlāṃ akṣobhya-saṃga-saṃginī, Bhaktyāhaṃ tvāṃ mahāvīraṃ akṣayāṃ bhava-māmakī.454 Om̐ dark blue, born of a dark-blue Mām̐, a consort united with Akṣhobhya, I worship you great heroine, with an indestructible state of being, Māmakī.

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye. Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Jāki svāṃ laḥ tayāḥ gvaḥjā khāy va thāpiṃyā tvaḥte. Keep rice, flowers and water, and leave on gvaḥjās of khāy and alcohol pot.

Om̐ akāro mukhaṃ ityādi.455 Om̐ the sound A, cause …

Thanaṃli cākaḥ pujā yāye.456 After this do Cākaḥ Pūjā.

Bali Pūjā.457 Cvay cvaṃgu gvaḥjāy lakhaṃ hāḥhāḥ yāye. Bali Worship. Sprinkle with water on upper gvaḥjā.

458Yam̐-kāreṇa vāyu-maṇḍalaṃ ram̐-kāreṇa agni-maṇḍalaṃ Kam̐-kāreṇa tri-muṇḍa-kapālaṃ āḥ-kāreṇa-padma-bhājanaṃ vicintya.459

With Yam̐, an air mandala, with Ram̐, a fire mandala, With Kam̐, three lopped skulls, with Āḥ, a lotus vessel, observe!

Tatra bhaktādi-paripūritaṃ bum̐ ām̐ jim̐ kham̐ hūm̐ lāṃ mām̐ pām̐ tām̐ vam̐- kāra-jātaṃ tad adhiṣṭhitaṃ pañcāmṛta-pañca-pradīpa-rūpaṃ niṣpādya.460

106 Distributed fully therein, Bum̐ Ām̐ Jim̐ Kham̐ Hūm̐ Lāṃ Mām̐ Pām̐ Tām̐ Vam̐, Letters stand arisen, achieve the form of the five ambrosias and five lamps.

Vāyu-prerita-jvalitāgni-tāpa-vilīnaṃ bījākṣarādikaṃ abhinava-bhānu-varṇa-drava-rūpaṃ461 sphāritaṃ tad vāsya-pariṇataṃ hūm̐-kāra-jaṃ śukla-vilīyāmṛta-bhūtaṃ pātāla-savarṇa-devānīya- sapta-kṣīra-samudreṣu pañcāmṛtaṃ ākarṣayet.462

Immersed in the heat of a flaming fire impelled by wind, seed syllables etc., a very young, bright colored, beautiful liquid, widely diffused, settled down, born of a Hūm̐, becoming pure liquefied immortality, becoming divine like Pātāla, with seven milky oceans, attract to one's self the five ambrosias.

Svabhāva-śuddhāḥ kāye. Pādārgha taye. Om̐ mahābali-devatā ityādi.463 Take Svabhāva Śuddhāḥ. Place foot offering. Om̐ great Bali divinities …

Baliyāta svāṃ bvaye. Cvay cvaṃgu gvaḥjāy taye. Display flowers for Bali. Put on upper gvaḥjā. Om̐ svacchanda-bhairavāya svāhā. Om̐ aśitāṅga-bhairavāya svāhā. Om̐ ruru-bhairavāya svāhā. Om̐ caṇḍa-bhairavāya svāhā. Om̐ krodha-bhairavāya svāhā. Om̐ unmatta-bhairavāya svāhā. Om̐ kapāla-bhairavāya svāhā. Om̐ bhīṣaṇa-bhairavāya svāhā. Om̐ saṃhāra-bhairavāya svāhā.464 Om̐ ugracaṇḍe svāhā. Om̐ brahmāyaṇyai svāhā. Om̐ rudrāyaṇyai svāhā. Om̐ kaumāryai svāhā. Om̐ vaiṣṇavyai svāhā. Om̐ vārāhyai svāhā. Om̐ indrāyaṇyai svāhā. Om̐ cāmuṇḍāyai svāhā. Om̐ mahālakṣmyai svāhā. Om̐ gaṇeśāye svāhā. Om̐ kumārāya svāhā.465

Om̐ to Svacchanda Bhairava Svāhā! Om̐ to Aśitāṅga Bhairava Svāhā! Om̐ to Ruru Bhairava Svāhā! Om̐ to Caṇḍa Bhairava Svāhā! Om̐ to Krodha Bhairava Svāhā! Om̐ to Unmatta Bhairava Svāhā! Om̐ to Kapāla Bhairava Svāhā! Om̐ to Bhīṣhaṇa Bhairava Svāhā! Om̐ to Saṃhāra Bhairava Svāhā! Om̐ to Ugracaṇḍā Svāhā!

107 Om̐ to Brahmāyaṇī Svāhā! Om̐ to Raudrāyaṇī Svāhā! Om̐ to Kaumārī Svāhā! Om̐ to Vaiṣhavī Svāhā! Om̐ to Vārāhī Svāhā! Om̐ to Indrāyaṇī Svāhā! Om̐ to Cāmuṇḍā Svāhā! Om̐ to Mahālakṣmī Svāhā! Om̐ to Gaṇeśa Svāhā! Om̐ to Kumāra Svāhā!

Om̐ vajra-puṣpaṃ pratīccha svāhā.466 Svāṃ bvaye. Om̐ accept the vajra-flower Svāhā! Display flower.

Pañcopacāra pūjā yāye. Aṣṭa-lāśyā kāye.467 Mahābali stotra bvane. Do Pañcopacāra Pūjā. Take Aṣhṭa Lāśyā. Recite Mahābali stotra.

Aśitāṅga-ruruś caiva caṇḍātha-krodha-bhairavaṃ, Unmatta-bhairavaṃ caiva kapāla-bhīṣaṇas tathā, Saṃhāra-bhairavāṣṭaṃ ca bhairavāya namo 'stu te.

Aśitāṅga as well as Ruru, then Caṇḍa and Krodha bhairava, As well as Unmatta bhairava, thus Kapāla and Bhīṣaṇa, And the eigth bhairava Saṃhāra, homage be to you bhairava.

Brahmāyaṇī mahādevī rudrāyaṇī tathaiva ca, Kaumārī ca tathā devī vaiṣṇavī namo 'stu te.

Brahmāyaṇī, Mahādevī, and likewise Raudrāyaṇī, And thus the goddess Kaumārī, Vaiṣṇavī, homage be to you,

Vārāhī ca mahādevī indrāyaṇī gaura-saṃnibhā, Nirmāsa-kālikā devī mahālakṣmī namo 'stu te.468

As well as Vārāhī, Mahādevī, and Indrāyaṇī like the color white, The new moon goddess Kālikā, Mahālakṣmī, homage be to you,

Samay va memegu chāye. Dhuṃ kyanāḥ mata cyāke. Tāynaṃ pūjā yāye. Offer samay and others. Show incense and burn lamp. Worship with popped rice.

Om̐ akāro mukhaṃ ityādi.469 Jāki svāṃ laḥ tayāḥ kvay cvaṃgu gvaḥjāy hāyke. Om̐ the sound A, cause … Keep rice, flowers and water, and pour on lower gvaḥjā.

108 Kīgaḥ Tine470 Throw Rice

Yajamanayāta rahasya mandaḥ danke.471 Sakalasita jāki inā biye. Bodhisattva triratna vajrasattva pañca-buddha ārya-tārā tārā dharma saṃgha aṣṭa-bodhisattva gaṇeśa mahākāla āryuvṛddhi pañca-gomātā vasuṃdharā lakṣmī cakrasaṃvara vajravārāhī vaiśvānara ānanda vāruṇī mahābali lokāpāla stotra bvane.472 Make patron raise Rahasya mandala. Allow all to distribute rice. Recite Bodhisattva, Triratna, Pañca Buddha, Ārya Tārā, Tārā, Dharma, Sangha, Aṣhṭa Bodhisattva, Gaṇeśa, Mahākāla, Āryuvṛddhi, Pañca Gomātā, Vasundharā, Lakṣmī, Cakrasaṃvara, Vajravārāhī, Vaiśvānara, Ānanda, Vāruṇī, Mahābali, and Lokāpāla stotras.

Jāki jvankāḥ vinti yākebalay adya-mahādāna bvane.473 While making patron hold rice and pray, recite Adya Mahādāna. Bhāva-hīnaṃ -hīnaṃ mantra-hīnaṃ kriyā-hīnaṃ kṣamastu parameśvarāya namo namaḥ.474

Let deficient passion, devotion, mantra or action, be forgiven, homage, homage to the supreme being.

Yajamanayāta rahasya mandaḥ visarjana yāye. Make patron do Rahasya mandala Visarjana.

Om̐ kṛto vaḥ ityādi.475 Om̐ you have done …

Yajamānaṃ guru pujā yānāḥ dakṣiṇā va kibhu biye.476 Śatākṣara bvane.477 Yajamanayāta dhaupati sinhaḥ va mvahani kvakayāḥ āgamay tinke biye. Sinhaḥ stotra bvane.478 Yajamānapinta sinhaḥ tikāḥ pasūkā va kalaśābhiṣeka biye. Nhāykaṃ va sinhaḥmū yajamānīyāta va kalaśa yajamānayāta laḥlhāye. Patron does guru Pūjā and gives donation and grain plate. Recite one hundred syllables. Take down yogurt pot, ṭīkā pot and soot, and allow ṭīkās to be tossed in the god house. Recite Sinhaḥ stotra. Apply ṭīkā and give five-colored thread and Kalaśa consecration to patrons. Hand over mirror and ṭīkā container to patroness and Kalaśa to patron.

109 Pātra Jñāna. Saṃvatasara. Calendar Knowledge. Year.

1. Prabhava 16. Citrabhānu 31. Hemalamba 46. Paridhāvī Origin Various Light Gold Pendent Moving Round

2. Vibhava 17. Subhānu 32. Vilambī 47. Pramādī Evolution Beautiful Light Pendulous Intoxication

3. Śukla 18. Tāraṇa 33. Vikārī 48. Ānanda Bright Liberator Changing Bliss

4. Pramoda 19. Pārthiva 34. Śārvarī 49. Rākṣhasa Joyful Earthly Night Protection

5. Prajāpati 20. Vyaya 35. Plava 50. Anala Creator Decay Flooding Fire

6. Aṅgirā 21. Sarvajit 36. Śubhakṛit 51. Piṅgala Fire Sage All Conquering Good Fortune Yellow

7. Śrīmukha 22. Sarvadhārī 37. Śobhana 52. Kālayukta Radiant Face All Possessing Beautiful Opportunity

8. Bhāva 23. Virodhī 38. Krodhī 53. Siddhārthī Affection Opposition Buffalo Success

9. Yuvā 24. Vikṛita 39. Viśvāvasu 54. Raudra Young Transformation Beneficent to All Terrible

10. Dhātā 25. Khara 40. Parābhava 55. Durmati Supporter Dense Destruction Hateful

11. Īśvara 26. Nandana 41. Plavaṃga 56. Dundubhi Lord Rejoicing Leaping Drumming

12. Bahudhānya 27. Vijaya 42. Kīlaka 57. Rudhirodgārī Abundant Corn Victorious Pillar Bleeding

13. Pramāthi 28. Jaya 43. Saumya 58. Raktākṣhī Churner Victory Soma Red Eyed

14. Vikrama 29. Manmatha 44. Sādhāraṇa 59. Krodhana Motion Amorous Universal Wrathful

15. Vṛiṣhabha 30. Durmukha 45. Virodhakṛit 60. Kṣhaya Impregnate Ugly Face Revolution Termination

110 Ayana. Hemisphere.

1. Uttara (Māgha – Āṣhāḍha) Northern (mid-January – mid-July)

2. Dakṣhiṇa (Śrāvaṇa – Pauṣha) Southern (mid-July – mid-January)

Ṛitu. Māsa. Season. Month.

1. Vasanta (Caitra/Adhika – Vaiśākha) Spring (mid-March – mid-May)

2. Grīṣhma (Jyeṣhṭha – Āṣhāḍha) Summer (mid-May – mid-July)

3. Varṣhā (Śrāvaṇa – Bhādra) Monsoon (mid-July – mid-September)

4. Śarad (Āśvina – Kārttika) Autumn (mid-September – mid-November)

5. Hemanta (Mārgaśīrṣha – Pauṣha) Winter (mid-November – mid-January)

6. Śiśira (Māgha – Phālguna) Late Winter (mid-January – mid-March)

Tithi. Śuklapakṣha 1 - 15 thva. Kṛiṣhṇapakṣha 1 - 15 gā. Lunar day. Waxing and waning days of the lunar month 1 - 15.

1. Pratipadā 6. Ṣhaṣhṭhī 11. Ekādaśī Beginning Sixth Day Eleventh Day

2. Dvitīyā 7. Saptamī 12. Dvādaśī Second Day Seventh Day Twelfth Day

3. Tṛitīyā 8. Aṣhṭamī 13. Trayodaśī Third Day Eighth Day Thirteenth Day

4. Caturthī 9. Navamī 14. Caturdaśī Fourth Day Ninth Day Fourteenth Day

5. Pañcamī 10. Daśamī 15. Pūrṇamā (Śuklapakṣha), Fifth Day Tenth Day Full Moon (Waxing half),

Āmāvasya (Kṛiṣhṇapakṣha) New Moon (Waning half)

111 Nakṣhatra. Lunar Mansion

1. Aśvinī 8. Tiṣhya 15. Svāti 22. Śravaṇā Horse Heavenly Archer Success Limping

2. Bharaṇī 9. Aśleṣhā 16. Viśākhā 23. Dhaniṣhṭhā Womb Embrace Branched Very Swift

3. Kṛittikā 10. Maghā 17. Anurādhā 24. Śatabhiṣhā Knife Bountiful Prosperity Hundred Doctors

4. Rohiṇī 11. Pūrvaphālgunī 18. Jyeṣhṭhā 25. Pūrvabhādrapadā Red One Former Red Most Excellent Former Blessed Feet

5. Mṛigaśirā 12. Uttaraphālgunī 19. Mūlā 26. Uttarabhādrapadā Deer Head Latter Red Root Latter Blessed Feet

6. Ārdrā 13. Hastā 20. Pūrvāṣhāḍā 27. Revatī Green Hand Former Invincible Wealth

7. Punarvasu 14. Citrā 21. Uttarāṣhāḍā Restoring Goods Bright Latter Invincible

Yoga. Conjunction.

1. Viṣhkumbha 8. Dhṛiti 15. Vajra 22. Sādhya Support Constancy Mighty One Practicable

2. Prīti 9. Śūla 16. Siddhi 23. Śubha Pleasure Impalement Success Beautiful

3. Āyuṣhmāna 10. Gaṇḍa 17. Vyatipāti 24. Śukla Healthy Obstacle Great Downfall Pure

4. Saubhāgya 11. Vṛiddhi 18. Variyāna 25. Brahma Good Fortune Increase Highest Path Spiritual Knowledge

5. Śobhana 12. Dhruva 19. Parigha 26. Aindra Brilliant Firmness Hindrance Chief

6. Atigaṇḍa 13. Vyāghāta 20. Śiva 27. Vaidhṛiti Large Obstacle Contradiction Auspicious Separation

7. Sukarma 14. Harṣhaṇa 21. Siddha Good Works Delightful Successful

112 Karaṇa. Half of a Lunar Day.

1. Bava 4. Taitila 7. Viṣhṭi (Bhādra) 10. Nāga Sew Partridge Rain (Blessed) Snake

2. Vālava 5. Gara 8. Śakuni 11. Kiṃtughna Horse Poison Bird Destroying

3. Kaulaba 6. Vaṇija 9. Catuṣhpāda Family Trade Quadruped

Vāra. Day.

1. Āditya 4. Budha 7. Śani Sunday (Sun) Wednesday (Mercury) Saturday (Saturn)

2. Soma 5. Bṛihaspati Monday (Moon) Thursday (Jupiter)

3. Maṅgala 6. Śukra Tuesday (Mars) Friday (Venus)

Bhāskara Rāśigata (Māsa). Solar Zodiac Sign (Month).

1. Meṣha (Vaiśākha) 5. Siṃha (Bhādra) 09. Dhanu (Pauṣha) Aries Leo Sagittarius

2. Vṛiṣha (Jyeṣhṭha) 6. Kanyā (Āśvina) 10. (Māgha) Taurus Virgo Capricorn

3. (Āṣhāḍha) 7. Tulā (Kārttika) 11. (Phālguna) Gemini Libra Aquarius

4. Karkaṭa (Śrāvaṇa) 8. Vṛiścika (Mārgaśīrṣha) 12. Mīna (Caitra) Cancer Scorpio Pisces

Antargata: Nepāl Maṇḍala vā amuka. Nagara: Lalitāpur vā amuka. Interior: Nepal Mandala or … City: Lalitāpur or …

Utpana. Born.

1. Gautama gotra 2. Śākyavaṃśa 3. Kaśyapa-gotra Vajracarya caste Śākya caste All other castes

113 Sources and Abbreviations

Primary sources for the main text:

DP Vajracharya, Herakaji, Saṃvarodaya Daśamī (Diśī) Pūjā Vidhi Pustakam, Yala, N.S. 1116 (Patan, 1995).

GM Vajracharya, Nhuccha, Gurumaṇḍalārcanam, Yala, (Patan).

GP Vajracharya, Ashakaji, Ācārya: Paṃ. Advayavajra Kṛita Gurumaṇḍalārcana Pustakam, Yala, N.S. 1106 (Patan, 1989).

KP Vajracharya, Ratnakaji, Kalaśārcanapūjāvidhi (Parimārjita Saṃskaraṇa), Yem̐, N.S. 1114 (Kathmandu, 1994).

NK Vajracharya, Guru Buddharatna, Nitya Karma (Nhikaṃ) Vidhi (Gurumaṇḍalārcana Sahit), Yala, N.S. 1125 (Patan, 2004).

SP Vajracharya, Ratnakaji, Saptavidhānuttara Pūjāvidhi (Tārāsanā, Bhadracari, Aṣṭamaṃgalagāthā va Dānagāthā Arthasahit), Yem̐, N.S. 1120 (Kathmandu, 2000).

TS Vajracharya, Herakaji, Tri-samādhi Vidhi Pustakam (Vibhinna Deva-Devī Pinigu Nāmāvalī Sahit), Yala, N.S. 1115 (Patan, 1995).

VP Vajracharya, Guru Buddharatna, Vajrayāna Pūjāvidhi Saphū (Bhāg-1), Nyākhācuka, Yala, N.S. 1128 (Patan, 2007).

Secondary sources used for editing and translating the main text:

G91 Gellner, David N., "Ritualized Devotion, Altruism, and Meditation: The Offering of the Guru Mandala in Newar Buddhism", Indo-Iranian Journal 34, 161-197 (1991).

MV Vajracharya, Manik, "Gurumaṇḍala Pūjā", Aichi Gakuin University, Nagoya, Japan (2007).

114 Notes to the Translation

1. ^DP and VP have. Next DP, KP and SP take their nasalās.27-32 2. ^VP has the previous two mantras. DP has jina sūrya vināyakebhya rakta- candanaṃ namaḥ. 3. ^DP and VP have their Mahāpratisarā Dhāraṇī.181 4. ^VP and DP have their Adya Mahādāna,36-71 Kāraṇa,72-83 and Dānapati.84-117 KP and SP only have their Kāraṇa72-83 and Dānapati84-117 here. 5. ^VP has. DP has °sūryāya arghaṃ°. KP and SP have °sūrydevāya arghaṃ pratīccha svāhā. 6. ^VP has full text here for ityādi.136 DP has °sūryāya rakta dhūpaṃ niryātayāmi. 7. ^VP has full text here for ityādi.138 8. ^DP and VP have. See °vajrapuṣpaṃ°.146 9. ^DP and VP have the previous three mantras. KP and SP do the Pañcopacāra Pūjā.211 10. ^VP has. VP also has this mantra, and the next stotra,11 in its Kīgaḥ Tine.472 11. ^DP and VP have. See VP.10 KP and SP have: Nāgasambhavasaṃkāśaṃ padmarāgaṃ maṇi-prabhaṃ, Saptāśvarathamāruḍhaṃ vajrasūryaṃ namāmyaham. Oṃ pratimā-devatāyai arghaṃ pratīccha svāhā. 12. ^VP has its Adya Mahādāna.36-71 DP only has its Kāraṇa72-83 and Dānapati.84-117 KP and SP have ākāśo nirmalobhūto°.427 13. ^DP has idaṃ°. VP has guru vajrācāryāya and DP has śrīguru° for amuka. KP and SP have om̐ śrīguruvajrācaryāya hastapādyārghaṃ pratīccha svāhā. 14. ^DP and VP have gurunātha for amuka. DP has as śrī gurunātha in its Kīgaḥ Tine Guru Pūjā.476 KP and SP have gurubuddho gurudharmo gurusaṃghaḥ°.123 DP then has: Śrīguru vajrācarya candanaṃ namaḥ. Puṣpaṃ namaḥ. Yajñopavītavastraṃ namaḥ. Akṣatraṃ namaḥ. 15. ^VP has guru vajrācāryāya and DP has śrīguru° for amuka. DP has °dana tubhyaṃ saṃpradadyaḥ. 16. ^VP has. KP and SP have after Guru Maṇḍala.269 DP does not have, and instead has its Pujābhaḥ Saṃkalpa34-121, which includes its Nasalā,27-32 Om̐ siddhir astu°,34 Puṣpketu Dhāraṇī,35 Dānapati,84-117 idaṃ puṣpa bhāṇḍaṃ°,119-120 and ādau kalyā- ṇaṃ°,121. 17. ^KP and SP only have om̐ hūm̐ trām̐ hrīm̐ aḥ, place it after the Pañcagavya Dhāraṇī, use it as an alterative to the dhāraṇī, and recite it 108 times. See °om̐ hūm̐ trām̐ hrīm̐ kham̐ °.386 18. ^VP has. KP and SP have om̐ om̐ om̐ amoghapariśudha. 115 19. ^KP, SP and VP have. 20. ^VP has full text here for Svabhāva Śuddhāḥ Kāye.137 21. ^VP has full text here for ityādi.138 22. ^VP has. VP also has in the Kalaśa Pūjā.420 23. ^VP has. See °vajrapuṣpaṃ°.146 24. ^VP has full text here for the Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā.155 25. ^VP has. VP also has in the Kalaśa Pūjā,430 and Kīgaḥ Tine.472 KP and SP, for the second line, have sarvapāpavināśārthaṃ prasīdatha samātaraḥ. 26. ^VP has the previous three mantras. See Tri-samādhi.321 27. ^GM and GP have. DP has: Om̐ śaṃkhodaka ācamanaṃ pratīccha svāhā. Om̐ āḥ hūm̐. Abhiṣeka samarase hūm̐. The Nasalā,27-32 is repeated,177 after the Svabhāva Pūjā.134-174 See Bali Nasalā.248 28. ^GP has. See Nasalā.27 29. ^GP has. DP has om̐ hrim̐ amṛta jīvante svāhā. See Nasalā.27 30. ^DP, GM and GP have om̐ hṛdaye svāhā. Then DP and GM have om̐ hrim̐ svāhā. G91, KP, MV, NK, SP and VP have om̐ hrim̐ svāhā three times. Śodhane added for meter, with hṛdaya undeclined. See Nasalā.27 31. ^DP, GM and GP have. G91, KP, MV, NK, SP and VP have om̐ kāyaviśodhane svāhā. See DP.411 See Nasalā.27 32. ^GP has. DP and GM have °prokṣaṇārghaṃ°. See Nasalā.27 33. ^G91, MV, NK and VP have. KP and SP have after118 the Dānapati.84-117 DP has after Om̐ proṃcchāre°.183 Following David Gellner's translation of utsāre. See KP and SP Tri-samādhi,320 and the Kalaśa Pūā.405 34. ^DP, GM, KP, SP and VP have. MV refers to it in a note. Om̐ siddhir astu° is repeated178 after the Svabhāva Pūjā.134-174 35. ^DP, G91, NK, and VP have. GM and GP have without puṣpodbhave. KP, MV and SP have after118 the Dānapati.84-117 The Puṣpketu Dhāraṇī is repeated178 after the Svabhāva Pūjā.134-174 36. ^NK does not have. G91 refers to it in a note. GM only has dānapītyādi. DP only has the Dānapati84-117 here, so comparing to the version in its Sūryārgha.4 37. ^VP has. Compare to the beginning of the Bodhisattva Stotra. 229 GP and MV have namaḥ ratnatrayāya. Svastiśrī. DP has svasti. 38. ^VP has without virājamāna. GP and MV have without śrīmat śrī śrī. DP has adya śrī ratnatraya virājamāne. KP and SP have om̐ adya śrīmat śrī. Following Manik Vajracharya's translation of virājamāna. 39. ^DP, GP, MV and VP have. KP and SP have °tathāgatasya buddhakṣatre. 116 40. ^DP, GP, MV and VP have. KP and SP have bhadra kalpe vaivasvatmanvantare himavatparva dakṣiṇapārśve. 41. ^DP, GP and VP have. KP, MV and SP have °kaliyugasya°. 42. ^DP, MV and VP have. KP and SP have jambudvīpe. 43. ^DP, GP, MV and VP have. 44. ^GP and VP have. KP, MV and SP have vāsukī°. DP has bālasukī°. 45. ^DP, GP, MV and VP have. KP and SP have after the georgaphical rivers section.70 46. ^DP, GP, KP, MV, SP and VP have. 47. ^DP, GP, MV and VP have. 48. ^GP has. DP, MV, VP have °nāgavāsābhidha°. 49. ^DP, GP, MV and VP have. KP and SP have at the end,71 of the Adya Mahādāna.36-71 50. ^DP, GP, MV and VP have. 51. ^DP, MV and VP have śrī mañjuśrīyādhiṣṭitabhūmau. 52. ^DP, GP and MV have. VP has śrī nepāla kṣetre. KP and SP have nepāladeśe. 53. ^DP, GP, MV and VP have. 54. ^GP, MV and VP have. DP has °samipe. KP and SP have °bhūmibhāge after the rivers section. 55. ^MV has. DP, GP and VP have gandheśvara for gopāleśvara. 56. ^VP has. DP has maṇimatī for maṇirohiṇī. MV has vāgamatī maṇimatī prabhāvatī keśāvatī. GP has the same as MV with manamatī for maṇimatī. 57. ^DP and MV have. VP has caturmahānadī°. GP has only mahānadī. 58. ^VP has. DP, GP and MV have manoratha for manohara. 59. ^DP and MV have. VP has jaya-tīrtha dvādaśatīrtha upatīrtha°. GP has jaya- tīrdhopatīrthaḥ. 60. ^DP, GP and MV have. VP has °prākārī bhūte. 61. ^GP has. MV has °gaṇaguṭikā°. VP has °hanumant°. DP and MV have parivṛte for saṃvṛte. 62. ^DP, GP, KP, MV, SP and VP have. 63. ^DP and MV have. GP and VP have koṇe. KP and SP have bhāge. 64. ^GP and VP have. DP, KP, MV and SP have maṇirohiṇyāḥ paścima. 65. ^DP and MV have. GP and VP have koṇe. KP and SP have bhāge. 66. ^GP and VP have. DP, KP, MV and SP have prabhāvatyāḥ uttara. 67. ^DP and MV have. GP, KP, SP and VP have koṇe. 68. ^GP and VP have. DP, KP, MV and SP have keśāvatyāḥ pūrva. 69. ^DP and MV have. GP, KP, SP and VP have koṇe. 117 70. ^GM has. VP has atra nepālāntargate śrī lalitapattane ihaiva puṇyabhūmau. DP and MV have tatra nepālamaṇḍalāntargata lalitapaṭṭanābhidha mahānagaryyāt before the geographical rivers section.62 KP and SP have gopucchagirivare sudurjayābhūmibhāge upachandohapīṭhe45 śrī herukavirupākṣa khagānanādhi- vāsite aneka devālayasthāne. 71. ^DP, GM, MV and VP have. KP and SP have śrī svayambhūcaitya49 dharmadhātu- vāgīśvarasannidhāne (see NK.136) 72. ^VP has. GP has as part of the previous section, does not have a Kāraṇa but refers to it. DP has °ṣaṣṭī samvatsarāṇāṃ madhye. DP only has the Dānapati84-117 here, so comparing to the version in its Sūryārgha.4 KP and SP have the same as DP with °māsānāmadyeha ṣaṣṭī°. MV does not have a Kāraṇa and Dānapati. 73. ^SP has here and after. KP has amuka and dots. VP has just dots. DP has yathā for amuka and provides examples in parenthesis. 74. ^DP, KP, SP and VP have. 75. ^VP has ...... yaṇe. KP and SP have śrīsūryadakṣiṇāyaṇe/uttarāyaṇe. DP has yathāyaṇe śrīsūrya. 76. ^KP, SP and VP have. DP has yathā ṛtu. 77. ^DP, KP, SP and VP have. 78. ^DP has yathātithau (kṛṣṇa pakṣe daśmyāṃ tithau). KP and SP have śuklapakṣe/ kṛṣṇapakṣe amuka puṇyatithau. VP has ...... pakṣe ...... mahāpuṇya tithau. 79. ^DP, KP, SP and VP have. 80. ^KP and SP have °karṇamuhūrte. VP has °karaṇa muhurte. DP has yathā karṇa muhūrtte. Provided by Anup Vir Vajracharya. 81. ^DP, KP, SP and VP have. 82. ^KP and SP have amuka rāśaugate bhāskare. DP has yathā rāśigate śrī sūrya. VP has ...... rāśigate ..... bhāṣkare. Undeclined rāśigata and compounded with bhāskare. 83. ^KP and SP have amuka rāśaugate candramasi. VP has .... rāśigate candramasi. DP has yathā rāśigate candra masi. Undeclined rāśigata and compounded with candramasi. 84. ^DP, GP and VP have. KP and SP have dānapatiryajamāna. The Dānapati84-117 is recited during the Sūryārgha,4 here in the Pujābhaḥ Saṃkalpa of the Svabhāva Pūjā,134-174 and optionally after.178 85. ^DP and GP has nepālamaṇḍalāntargata. VP has nepāla maṇḍale. KP and SP have bhūmaṇḍalāntargate nepāla maṇḍale. Here amuka is for country. 86. ^KP and SP have °mahānagare/grāme. VP has lalitāpure mahānagare. DP has lalitapaṭṭana mahānagaryyāta. GP has lalita paṭṭanodo. Here amuka is for city. 118 87. ^VP has ..... mahāvihāre nivāsita. DP has yathā digbhāge nivāsita. GP has nivāsita hiraṇya varṇa mahāvihāre. KP has amuka ṭole ... vihāre'varasthita. SP amuka ṭole vihāre'basthita. Here amuka is for the part of the city, and/or monastary. 88. ^VP has gautama gotrotpanna vajracārya/śākyavaṃśotpanna/kaśyapagotrotpanna. DP has yathā gotrotpanna (gauttama gotrotpanna śrī vajracārya). GP has saṃskārita gautamagotrotpanna vajrācārya athavā śākyavaṃśotpanna punaḥ kaśyapa gotrotpanna yadyapi mānava gotrotpanna ityādi. KP has ... kulotpanna. SP has just kulotpanna. Here amuka is for the complete formal historical caste name for Vajracharya, Shakya or all others (Kaśyapa-gotra). 89. ^DP and VP have. GP has nāmoccāraṇa yathānāma. KP and SP have śrī ...... prabhṛti-pramukhānāṃ. Here amuka is for the patron's name. 90. ^VP has. DP has dhyeyasyaḥ. GP has dheyasva. KP and SP have yajamānasya. 91. ^GP has bhāryā putraputrī. DP and VP have bhāryā, putra, pautrādi. Substituted bhartṛ bhartrī for bhāryā. 92. ^SP and VP have sakala parivārāṇāṃ. DP has sakala jahāna kasyaḥ. KP has sakala jahāna parivārāṇāṃ. GP has sakalajana parivārāṇāṃ, then sarvāriṣṭa śāntartha'kasmāccharīre tridoṣajanya sannipātādi nānārogotpanna upadrava nivāraṇārtha. Gṛhe'pi devadoṣādi bhūtapreta nāga ḍākinyādi taṃtramaṃtra prayoga nānā bighropradravādi nivāraṇārtha. 93. ^VP has. DP has śarīrārogyaiśvaryādi śubhaphala°. GP has after mokṣa°.98 KP and SP have rakṣāuddhārakāmanārtha. KP and SP then have asmin dine104. KP then has kalaśārcana-māmakīdevatā109-āvāhanakāmanārthaṃ, and SP has śrī śrī akṣyo- bhyaḥ tathāgata avalokiteśvarādi āryatārādevāyāścaraṇe saptavidhānuttara pūjā nimityārtha puṣpatārā, dhūpatārā, dīpatārā, gandhatārā, rasatārā ādi bhāvanāyai106 pūrṇakalaśa aṣṭamaṃgalādi dīpa makuṭa saguṇa ādi pūjā devatā109 āvhāna kāmanārthaṃ. KP and SP then have yatpuṇyena mama yajamānasya śarīre nānārogabhayetyādi maṅgalā piṅgalā bhrāmikā bhadrikā ulkā siddhā śaṅkaṭādi yoginī daśā mahādaśā antardaśādi nivāraṇakāmanārthaṃ. 94. ^VP has. 95. ^KP and SP have after daśākuśala°.96 DP and VP have °kṛta. GP has after aṣṭa- mahābhaya°.98 96. ^VP has. GP has after aṣṭamahābhaya°.98 DP has °pāpakṣaya kāmanārthaṃ rājacauro, dakāgni, paracakra, aṣṭmahābhayādi bhayatāraṇārthaṃ.98 KP and SP have rājabhaya chaurabhaya agnibhaya paracakrabhayetyādi nānābhaya nivāraṇakāmanārthaṃ98 rājamānyaprāptikāmanārthaṃ daśākuśalapāpa mocana- kāmanārthaṃ jñātaajñātakṛtaṃ sakalapāpa nāśakāmanārthaṃ.95 DP, KP and SP then have kāya vāk chitta parisuddhi kāmanārthaṃ dharmorthakāmamokṣa caturvarga saptavṛddhi maṅgalaphala prāptikāmanārthaṃ svasvamanovāñchā śīghra tatkārya paripūrṇārtham. 97. ^VP has. 119 98. ^VP has. DP has after °pāpakṣaya°.96 KP and SP have before rājamānya°.96 GP has aṣṭamahābhaya tāraṇārtha jñātājñātakṛta95 daśākuśala dāruṇa paṃca mahā- pātakādi nivāraṇārtha.96 Ṣodaśa narakādi bhaya ullaṃghanārtha. Dīrghāyuḥ phalaprāptaye lakṣmī santānādi saptavṛdi kalyāṇa kāmanārtha. Yathā mano- vāṃcchā tathā'ṣṭa siddhi phalaprāptaye ihaloke sukha saṃpatti paraloke mokṣa gatiphala prāptaye. Yathāśāstrokta phalasaṃprapti kāmanāyā93 smindine104 śrīmacchrī śrī vajradhara svayaṃbhū106 triratnādi108 āvāhana. 99. ^VP has. 100. ^VP has. 101. ^KP and SP have. DP has °prāṇī. 102. ^KP and SP have. DP has °anuttara. 103. ^DP, KP and SP have. 104. ^DP and VP have asmin dine. GP has after kāmanāyā.98 KP and SP have after rakṣāuddhāra°.93 Asmin dine ommitted. 105. ^VP has. The Āvāhana136 and Pādārgha138 mantras have the following deities106-116, in different variations, throughout the text. 106. ^VP has. NK has after bhagavan.136 GP has after smindine.98 TS has after asmin dine.93 DP has °cakrasamvara vajravārāhī,114 nairātmā, yogāmbara jñānaḍākinī, caṇḍamahāroṣaṇa dveṣavajrī.136 107. ^DP has. NK has after śrīmat śrī śrī.136 108. ^NK has after śrīmat śrī śrī.136 DP has śrī° °triratna. GP has after svayaṃbhū.98 109. ^VP has. DP has after sinduramohinī.112 KP has after asmin dine.93 SP has after bhāvanāyai.93 VP, in its Kalaśa Pūjā Āvāhana414 and Pādārgha,415 has sampūrṇa- kalaśa to vajravārāhī, and vaiśvānara devadevī.109-116 110. ^VP has. See VP.109 DP has pañca tathāgatādi sakala devadevī sagaṇebhya āvāhanāya116 supraśanna dvārāt agre śrī āyuvṛddhi.112 111. ^VP has. See VP.109 DP has °patre ḍākinī, lāmā, khaṇḍarohā, rūpinī, sinduramohinī, sampūrṇa māmakī devī.109 112. ^VP has. See VP.109 DP has after agre.110 113. ^VP has. See VP.109 114. ^VP has. See VP.109 DP has before °hevajra nairātmā°.106 115. ^VP has. See VP.109 DP has °mahābalyādi sagaṇebhyaḥ. 116. ^VP has. See VP.109 DP has after sakala.110 117. ^VP has. DP has yathāśakta saṃvarodaya daśamī pūjā kriyā karma nimity-artham. GP has suprasannadvārā gurumaṇḍalārcana karma kartu. 118. ^KP, MV and SP have the removal of obstacles,33 and the Puṣpketu Dhāraṇī35 here. 120 119. ^DP, G91, GM, GP, KP, MV, NK, SP and VP have idaṃ. Provided by Anup Vir Vajracharya. 120. ^G91, MV, NK and VP have. DP has °bhāṇḍa namaskaromi. GM has °bhāṇḍaṃ namaskaromyahaṃ. GP has °namaskāraṃ kuryāt. KP and SP have sa puṣpa- dhūpadīpagandharasanaivedyādisaṃyuktaṃ. KP and SP then have om̐ ḍākaḍākiny°.292 KP and SP then have Nyāsa.134 121. ^G91 and VP have. DP has in its Pujābhaḥ Saṃkalpa.16 DP has in its .411 122. ^KP, MV, NK, SP and VP have. G91 refers to it in a note. 123. ^NK and VP have. KP and SP have gurubuddho gurudharmo°. GP has gurubuddhaṃ gurudharmaṃ°. G91 and GP has °gurusaṃghaṃ°. MV has °guruḥ saṅghas°. KP and SP have °śrīgurubhyo°. DP and GP have °caiva gurusarvāṃ°. G91 has °gurusarvaṃ°. DP, G91 and GP have °namāmyaham. GP puts after °dehinā mokṣa hetuṃ.124 KP and SP also have in their Guru Pādārgha,14 and Rahasya Pūjā.288 KP also has in its Kīgaḥ Tine.472 DP, in its Pratimā Devatā Pūjā,455 also has as an alternative optional version for the Vajrasattva Stotra.159 124. ^DP, G91, NK and VP have. MV has °sahajasukhamayadehināṃ°. GP has °nānā- rūpaṃ nayaṃ° and °dehi no°, and then has gurubuddhaṃ gurudharmaṃ°.123 KP and SP, in their Kīgaḥ Tine,472 have these verses. KP first has namaḥ śrī vajrasattvāya. KP and SP then have °nānārūpaṃ jinendraṃ timirabhayaharaṃ°, °jinaguṇasubhagaṃ°, and °sarvānandaikarūpaṃ paramasukhamayaṃ°. KP and SP then have additional verses. 125. ^G91, GP, MV, NK and VP have. G91 has the Śaṃkha Laḥ Śodhana125-127 after the offerings to Varuna.130 DP has after the Varuna Stotra, after om̐ āḥ hūm̐.131 KP and SP have samastaguru ājñā. Following David Gellner's translation. See °ājñā°. 126. ^G91, KP, MV, NK, SP and VP have. See G91.125 DP has after the Varuna Stotra.131 127. ^MV, NK and VP have. G91 has °udake°. See G91.125 DP has °amṛta° after the Varuna Stotra, after guru ājñā.131 KP and SP have vam̐ vajrodake hūm̐ °. GP has °vajrodake hrīm̐ udakaṃ amṛtaṃ°. GP, KP and SP recite only once. 128. ^DP has om̐ varuṇamūrtaye arghaṃ namaḥ. GP has om̐ varuṇanāga mūrtaye pādyaṃ pratīcha svāhā. 129. ^DP, G91, MV, NK and VP have. GP has °varuṇanāga mūrtaye° °samarpayāmi. 130. ^G91 has. DP has °yajñopavīta vastraṃ. G91 then has the Śaṃkha Laḥ Śodhana.125-127 131. ^DP, G91, MV, NK and VP have. GP has nāgapāśātmakaṃ°, jalarājaṃ mahābalaṃ°, and vikhyātaṃ varuṇaṃ praṇamāmyaham. DP then has the Śaṃkha Laḥ Śodhana,125-127 and yathā hi jātamātreṇa°.175 Following Manik Vajracharya's translation of °jala-rājo mahābalaḥ°. 132. ^NK and VP have. DP has °vara sarvakulādhipasya, tatmaṃgalaṃ°. 121 133. ^DP, NK and VP have. David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has. DP, NK and VP then have abhiṣekaṃ mahāvajraṃ°.383 NK and VP then have the Vairocana Dhāraṇī, om̐ namo bhagavate vairocana prabhaketu- rājāya tathāgatāyārhate samyaksaṃbuddhāya. Tadyathā. Om̐ sūkṣme sūkṣme same same śānte śānte dānte dānte apasmāraṃve taraṃve anāraṃve yaśovati mahāteje nirālambe nirākāre nirvāṇe sarvatathāgatādhiṣṭhānādhiṣṭhite svāhā. 134. ^NK and VP have instructions to do Nyāsa Jāpa. See Tri-samādhi.316-320 Nyāsa and or jāpa,136,142,247,270,346,394,396,441,455 are usually done before or after an Āvāhana.136 VP then has the Kalaśa Mantra.396 135. ^DP has om̐ proṃcchāre°.183-186 DP and VP then have āgaccha paramaṃdeva°.271 136. ^VP has sampūrṇa kalaśa°,109 virājita,°110 and devatā for amuka. DP has cakrasamvara°, hevajra°, caṇḍamahāroṣaṇa°, yogāmbara°,106 sadguruvajra- sattva,107 buddha dharma saṃgha°,108 pañcatathāgata, pañcatārā sahit sakala devadevī138 for amuka. DP and TS have °niryātayāmi, and NK and VP have °niryāntayāmi. See DP Pratimā Devatā Pūjā.455 DP then has instructions to do jāpa.134 NK has the Āvāhana four times, with svayambhū dharmadhātū vāgīśvara first (see KP and SP),71 buddha dharma saṃgha° second,108 sadguruvajrasattva third,107 and cakrasamvara° fourth,114 for amuka, each with its own Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā.155 The Sūryārgha,6 Kāybhaḥ Pūjā,272 Tri-samādhi,334,367,390,394 Kalaśa Pūjā,414 and Vāruṇī Pūjā,436,455 also have the Āvāhana. DP also has an Āvāhana in its Pañcāṅkuśa Pūjā.476 Provided by Anup Vir Vajracharya. 137. ^TS has the full text in the Tri-samādhi.334,367,390,394 DP has full text here with no abbreviations, and °pravarasatkārāya. NK and VP only have the abbreviation svabhāvaśuddhāḥ. VP has the text in the Pañcagavya Śodhana.20 In the Guru Maṇḍala the full text for om̐ svabhāvaśuddhāḥ°193 is before om̐ mantrādhiṣṭhita°,194 and om̐ vajrākarṣaṇe°197 is after the Vajrasattva Pādārgha.196 VP has phem̐ phem̐ phem̐ before om̐ vajrākarṣaṇe°, only recites om̐ vajrākarṣaṇe hūm̐ once, and has phem̐ phem̐ phem̐ jaḥ hūm̐ vam̐ hoḥ after om̐ vajrāveśa°. Svabhāva Śuddhāḥ Kāye is typical between an Āvāhana136 and Pādārgha.138 See Āvāhana for NK.136 DP has the full Svabhāva Śuddhāḥ Kāye after the Vajrasattva Dhyāna.195 VP has abbreviated in the same locations as TS above. DP and VP have in the Kalaśa Pūjā,415 and Vāruṇī Pūjā.448 DP also has in its Pātra, Kirtikalaśa, Pratimā Devatā, Prajñābva, and Pañcāṅkuśa pūjās.455,476 138. ^DP has sakala devadevī136 for amuka. VP has same as the Āvāhana for amuka.136 NK has four times, same as the Āvāhana.136 NK and VP do not always have bhaṭṭārakāya, sometimes decline it as plural (°kebyaḥ), and sometimes have caraṇakamale before pādyā° from the Vajrasattva Pādārgha.196 The Sūryārgha,6 Pañcagavya Śodhana,20,21 Kāybhaḥ Pūjā,273,282 Tri-samādhi,334,349,367,390,394 Kalaśa Pūjā,425 Vāruṇī Pūjā,448,455 and Bali Pūjā,463 also have either the Svabhāva Śuddhāḥ Kāye,137 Pādārgha, or both together. G91, GP, KP and SP have a Lokapāla Pādārgha.250 See Āvāhana for NK.136 See DP additional pūjās.137,455,476 See SP Sagaṃ Dhau Kvakhāy.478 122 139. ^Provided by Anup Vir Vajracharya. DP has mandala mantras, om̐ ° °namaḥ svāhā, for Cakrasaṃvara143 and Vajravārāhī145 here, and then has similar mantras for the following: Hevajra (hevajrāya, nairātmāya, kṛṣṇavarṇāya, ṣodaśabhujāya, karoṭakadharāya, and caturmāra pramathanāya), Caṇḍamahāroṣaṇa (caṇḍa- mahāroṣaṇāya, nīlvarṇāya, khaḍgapāśadharāya, dveṣavajrīya, īṣyāvajrīya, vajrayoginyai), Yogāmbara (yogāmbarāya, jñāna ḍākinyai, vajra ḍākinyai, ghora ḍākinyai, vetāla ḍākinyai, caṇḍāla ḍākinyai), Vajrasattva (vajrasattvāya, vajra ghaṇṭadharāya, prajñopāya) and the Buddha Dharma Saṃgha (buddhāya śākyasiṃhāya, dharmāya prajñapāramitāya, saṃghāya śrīavalokiteśvarāya). DP has them again in its Pratimā Devatā Pūjā.455 140. ^DP, NK and VP have °āryavairocanāya°. DP, KP and SP have in their Kāybhaḥ Pūjā.274 TS has only the Pañca Buddha, and KS, SP and VP have both, in the Tri- samādhi.390 KP and SP have their Tārā in the order Māmakī, Locanī, Padmanī and Tārā. SP also has in its Kīgaḥ Tine.471 NK has these mantras for svayambhū dharmadhātū vāgīśvara.136 DP has °vajradhātveśvarīya° before °locanāyai°. See mantras,139 and Pātra and Pratimā Devatā pūjās455 for DP. NK and VP then have °vajrapuṣpaṃ°.146 VP then has the mandalas for Gaṇeśa417 and Mahākāla,418 each ending with °vajrapuṣpaṃ°.146 NK then has the Pañcopacāra Pūjā,211 Aṣhṭa Lāsyā,155 Pañcabuddha and Vairocana stotras,160 and the Tāy Pūjā174 at the end. NK then has the Āvāhana,136 Svabhāva Śuddhāḥ Kāye,137 and Pādārgha,138 for the buddha dharma saṃgha°,136 then repeats the °āryavairocanāya° mantras for the Buddha, and then has °vajrapuṣpaṃ°.146 141. ^NK has, and then has °vajrapuṣpaṃ°.146 142. ^NK has, and then has °vajrapuṣpaṃ°,146 the Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 the Buddha,158 Dharma, Saṃgha, and Aṣhṭa Bodhisattva165 stotras, and Tāy Pūjā.174 NK then has the Nyāsa Jāpa,134 Āvāhana136, Svabhāva Śuddhāḥ Kāye,137 and Pādārgha,138 for Vajrasattva. NK then has the Vajrasattva Maṇḍala as om̐ vajrasattva namaḥ svāhā, then om̐ ° °namaḥ for °madhyamerave°, °adhomerave°, °urdhvamerave°,201-203 and °sumerave°. NK then has the Pañcopacāra Pūjā,211 and Aṣhṭa Lāsyā.155 NK then has the Vajrasattva Stotra,159 and the Tāy Pūjā.174 NK then has the Nyāsa Jāpa,134 Āvāhana,136 Svabhāva Śuddhāḥ Kāye,137 and Pādārgha,138 for Cakrasaṃvara and Vajravarāhī. SP has the Sangha Maṇḍala in its Kalaśa Pūjā.416 143. ^NK has. DP has before Hevajra.139 VP has in the Kāybhaḥ274 and Kalaśa422 pūjās. DP, NK and VP have °cakranāthāya° before °ḍākinyai°. NK and VP have om̐ ° °namaḥ svāhā, for °cakrasamvara° and °cakranāthāya°. TS and VP have in the Tri- samādhi.394 See mantras for DP.139 DP also has in its Pātra and Kartikalaśa pūjās.455 See Khaṇḍarohā Mantra.405 The mantra for °cakranāthāya° is ommitted. 144. ^NK has. See VP.143 DP, TS and VP have in the Mantra Pātra.334 TS and VP have in the Tri-samādhi.355,394 See VP.143 DP also has in its Kartikalaśa pūjā.455 NK then has °vajrapuṣpaṃ°.146 123 145. ^NK has. DP has before Hevajra.139 DP and VP have in the Kāybhaḥ Pūjā.274 TS and VP also have in the Tri-samādhi.367,394 See VP.143 See mantras for DP.139 146. ^DP, NK and VP have. When multiple mandalas of deity mantras occur, DP only has once at the end of all mandalas, whereas NK and VP have after each mandala. DP has when only single mandalas occur. KP and SP have at the end of svasti vaḥ°.152 See other locations.8,23,140-142,144,334,367,390,394,416-424,449-451,455,466,476 147. ^GP and the notes for MV have their long Pañcopacāra Pūjā149-153,172-174,211 after their Ratna Maṇḍala.201-210 NK has after the °āryavairocanāya° mantras.140 DP has the short version here.211 TS also has the short version in the Tri-samādhi.211 KP and SP have their long version, after the short version,211 after the Ratna Maṇḍala.201-210 148. ^NK and VP have om̐ vajrodake°,184 before the Sinhaḥ Tike.150 KP and SP have a similar mantra in their long Pañcopacāra Pūjā.211 149. ^GP and MV have om̐ sugandha candanaṃ pratīccha svāhā. See GP and MV.147 150. ^GP and MV have. NK and VP have candanaṃ sindūraṃ puṇyaṃ° °lakṣmī tiṣṭhantu sarvadā. See GP, MV and NK.147 KP and SP have Sinhaḥ Tike as follows: Idaṃ te paramaṃ gandhaṃ pavitraṃ ghrāṇatarpaṇam, Dadāmi paramaṃ bhaktyā pratigṛṇha yathāsukham. 1. Sinduraṃ sajalaṃ śāntaṃ vicitraṃ surasānvitam, Niryātayāmyahaṃ prītyā sarvasiddhiṃ prayaccha me. 2. Om̐ vajra-gandhe svāhā. Om̐ āḥ hūm̐ vajrasinduratilikabhūṣaṇe svāhā. See KP and SP.147,211 Compare to Jajaṃkā Kvakhāyke,151 and °vajratilikabhūṣaṇe°.182 151. ^GP and MV have. NK and VP have idaṃ te paramaṃ° °paramayā bhaktyā pratigṛṇha yathā sukham. See GP, MV and NK.147 Compare to KP and SP Sinhaḥ Tike.150 KP and SP have om̐ vajravastrālaṅkārapūjāmeghasamudraspharaṇayajño- pavītabodhyaṅgadṛḍhakavacavajravastravāsane svāhā. See KP and SP.147,211 152. ^GP and MV have. NK and VP have °māndāra campakādibhiḥ°. See GP, MV and NK.147 KP and SP have Svāṃ Chāye as follows: Svasti vaḥ kurutāṃ buddhāḥ svasti devāḥ saśakrakāḥ, Svastiḥ sarvāṇi bhūtāni sarvakālaṃ diśantu vaḥ. 1. Buddhapuṇyānubhāvena devatānāṃ matena ca, Yo Yo'rthaḥ samabhipretaḥ sarvārtho'dya samṛdhyatām. 2. Svasti vo dvipade bhontu svastirvo'stu catuṣpade, Svasti vo vrajatāṃ mārge svasti pratyāgateṣu ca. 3. Svastirātrau svastidivā svastimadhyadine sthite, Sarvatra svasti vo bhontu mācaiṣāṃ pāpamāgamat. 4. Sarve sattvaḥ sarve prāṇāḥ sarve bhūtāśca kevalāḥ, Sarve vai sukhinaḥ santu sarve santu nirāmayāḥ. 5. Sarve bhadrāṇi paśyantu mā kaścitpāpamāgamat. 6. 124 Yānīha bhūtāni samāgatāni sthitāni bhūmāvathavāntarikṣe, Kurvantu maitrī satataṃ prajāsu divā ca rātrau ca carantu dharmam. 7. See KP and SP.147,211 VP also has svasti vaḥ° before mālati°, and NK also has appended to the end of its text. KP and SP then have °vajrapuṣpaṃ°.146 153. ^GP and MV have. NK and VP have om̐ ghṛta madhu sarkhara sahitena vajranaivedya svāhā. om̐ sarva ādarśana phalamūlāya skandamūlāya svāhā. NK then has Mata Biye.173 VP has om̐ sarva ādarśana° after Aylāḥ Chāye.171 See GP, MV and NK.147 KP and SP have Naivedya Chāye as follows: om̐ vajrasamayācāraṃ khādya bhojyādikaṃ prabho mahāyānaṣaḍrasasaṃyuktaṃ varṇagandha- rasopetaṃ pratigṛṇha yathāsukham. KP and SP also have Si Chāye as follows: om̐ sarvavid ādarśanaphalāya svāhā. Om̐ kaṇḍamūlaphalāya svāhā. See KP and SP.147,211 154. ^DP has full text here for ityādi. TS has in the Tri-samādhi. GM has abbreviated after its Pañcopacāra Pūjās. G91, GP, KP, MV, NK, SP and VP have after the Ṣhoḍaśa Lāśyā217-225 in the Guru Maṇḍala. This mantra is usually after the the short Pañcopacāra Pūjā,211 and before the Aṣhṭa Lāsyā.155 See full text.227 155. ^DP has full text here for ityādi. TS has in the Tri-samādhi.334,367,390,394 NK and VP have the abbreviation lāśyā. GM has abbreviated after its Pañcopacāra Pūjā.211 The Aṣhṭa Lāsyā is the middle eight,218-221 of the Ṣhoḍaśa Lāśyā,217-225 in the Guru Maṇḍala, and is usually recited after the short Pañcopacāra Pūjā,211 after a deity maṇḍala, with om̐ vajrasattvasaṃgrāhaka°154 before, and the Ṭakkirāja Mantra156 after. See other locations for all three mantras.24,140,142,211,261,334,367,390,394,425,452,455,467,476 156. ^DP has the previous three mantras, and TS has in the Tri-samādhi. G91, GP, KP, MV, NK, SP and VP have after the Ṣhoḍaśa Lāśyā in the Guru Maṇḍala.226,228 KP and SP have again in the Tri-samādhi.361 See Aṣhṭa Lāsyā.155 157. ^DP has its Cakrasaṃvara Vajravārāhī stotras166,167 here. DP then has its Hevajra, Nairātmā, Yogāmbara, Jñānaḍākinī, Caṇḍamahāroṣaṇa, and Dveṣavajrī stotras respectively: Om̐ nīlavarṇa mahāghoraṃ catuvarṇa digamvaraṃ, Nairātmāliṃgataṃ nityaṃ hevajra praṇamāmyahaṃ. Om̐ nīlavarṇā mahādevī dharmodvaya vyavasthitāṃ, Nirvikalpe nirābhāvai nairātmāyai namo'stute. Om̐ yogāmbaraṃ namostubhyaṃ yoginī jālanāyakaṃ, Yogāmbara sadāvīraṃ yogāmbaraṃ namo'stute. Om̐ jñānaḍākinī mahādevī sahajānanda rūpinī, Prajñājñāna svarūpātmā vandehaṃ mokṣadāyanī. Om̐ nīlavarṇa mahāvīraṃ khaḍgapāśāṃkatarjanī, Sarvamāra-nihaṃtā ca accarājaṃ namo'stute. Om̐ dveṣavajrī namastubhyaṃ trilokyasa calācalaṃ, Trailokya mohinī devī nīlavarṇaṃ namāmyahaṃ. 125 DP then has the Vajrasattva Stotra.159 For Jñānaḍākinī, see VP Ānanda Stotra.453 DP, in its Pratimā Devatā Pūjā,455 has an alternate optional version for Hevajra: Om̐ hevajrena saṃyuktaṃ hemālaṃkāra śobhitaḥ, Hemayānasya te pāpaṃ tāṃ devī śaraṇaṃ mamaḥ. DP, in its Pratimā Devatā Pūjā,455 for Dveṣavajrī has °mohinī devī dveṣavajrī namo'stute. DP also has in its Kīgaḥ Tine.472 158. ^NK has after mandala mantras for the Saṃgha.142 DP, after the Vajrasattva Stotra,159 has °saṃgharūpāyaḥ triratnāya namo'stute. DP also has in its Pratimā Devatā Pūjā,455 and Kīgaḥ Tine.472 This and the next four stotras,159-164 are also in the Kalaśa Pūjā.426 159. ^VP, in its Kalaśa Pūjā,426 and Kīgaḥ Tine,472 has °vajraratnāya te°, and °namaste vajradharmāya°. DP and NK have: Vajrasattvaṃ mahāvīraṃ sarvajña jñānadāyakaṃ, Sarva-siddhiśvaraṃ nāthaṃ vāgīśvaraṃ namāmyahaṃ. NK has after mandala mantras for Vajrasattva,142 and DP has after the Dveṣavajrī Stotra.157 See NK.174 See stotras.158 DP also has in its Pratimā Devatā Pūjā,455 and Kīgaḥ Tine.472 Provided by Anup Vir Vajracharya. 160. ^NK and VP have: Namaste pañcabuddhānaṃ akṣobhyādi kulaṃ caiva, Madhye vairocanonāthaṃ pañcabuddhaṃ namāmyahaṃ. DP, after the Triratna stotra,158 has: Namaste pañcabuddhebhya akṣobhyādi catuṣṭayaṃ, Madhye vairocanonāthaṃ pañcabuddhaṃ namo'stute. DP also has in the Kāybhaḥ Pūjā,276 Pratimā Devatā Pūjā,455 and Kīgaḥ Tine,472 and has °namāmyahaṃ° in its Pātra Pūjā.455 NK and VP then have the Vairocana Stotra: Om̐ sarvavyāpī bhavāgrāhyā sugatādhipatirjina, Traidhātuka mahārājaṃ vairocanaṃ namāmyaham. NK has the Pañca Buddha and Vairocana stotras after the mantra mandala for Vairocana.140 See NK.174 VP has its Pañca Buddha and Vairocana stotras in its Kalaśa Pūjā,426 and Kīgaḥ Tine.472 See stotras.158 VP then has the Gaṇeśa427 and Mahākāla428 stotras. Provided by Anup Vir Vajracharya. 161. ^Provided by Anup Vir Vajracharya. See stotras.158 162. ^DP has °tuttāre bhayanāsanī, ture sarvārtha detāre°,and KP and SP have the same with °bhayanāśanīm°, in their first and second Kīgaḥ Tine.288,472 Ratnakaji Vajracharya, Rajendra Shrestha, Sri Kamal Chettri (1986), Buddhist Ritual Dance, Kala-mandapa, pp. 26-27, and Charya Nritya (The Tantric Buddhist Dance of Nepal) (n.d.), dance 7, Arya Tara, have. Ratnakaji translates as "I hail [Aryatara] who destroys fear and leads people across the ocean of sorrow; all hail to her who is of the nature of the syllable Swaha." KP and SP have in the Rahasya Pūjā.288 DP also 126 has in its Pratimā Devatā Pūjā,455 and Kīgaḥ Tine.472 See stotras.158 163. ^Composed from the Pañca Tārā Charya Geeti, in Charya Nritya (The Tantric Buddhist Dance of Nepal) (n.d.), pg. 21, as follows: Ekāra saṃjāta śrī locanī tārā, śukla varṇa śaracandrākāra dharā. Namāmi namāmi śrī āryatārā jananī, Aṣṭa mahābhaya tāraṇī devī. Vaṃkāra saṃjāta śrī māmakī tārā, Kanaka varṇa ghaṭa dhānyamañjarī dharā. Maṃkāra saṃjāta śrī pādmaṇī tārā, Lohita varṇa dhanūvāṇa kara dhārī. Yaṃkāra saṃjāta śrī āryatārā devī, Harita varṇa nilotpala dharā devī. Hum̐kāra saṃjāta śrī puṣpatārā devī, Nīla varṇa dhupa vaṃśukarā dharā. Janma janma śrī vailocanī śaraṇa, Bhanayī śrī kuliśacārya carita gītā. See stotras.158 KP and SP, in their Kīgaḥ Tine,472 have their Tārā Stotra as: Tārāmārabhayaṅkarī suravarī sampūjitā sarvadā, Lokānāṃ hitakāriṇī jayati sā māteva yā rakṣati. Kāruṇyena samāhitāḥ bahuvidhāḥ saṃsāra bhīrujanāḥ, Mātābhaktividhāttṛjagatāṃ nityabhayaṃ dhvaṃsinī. KP and SP, later in their Kīgaḥ Tine,472 have an additional Tārā Stotra as: Māmakī locanī padmanī tārā jinadhātave, Sarvabuddhālayaṃ caityaṃ dharmadhātuṃ namo'stute. 164. ^Composed by Anup Vir Vajracharya. See stotras.158 165. ^NK has the three previous stotras after the Sangha Maṇḍala.142 See NK.174 SP, in its first Kīgaḥ Tine,288 has the Sangha Stotra as °namāmi karuṇāmayam. KP and SP, in their second Kīgaḥ Tine,472 have °namāmi śrī karuṇāmayam. DP, in its Pratimā Devatā Pūjā,455 and Kīgaḥ Tine,472 has the Sangha Stotra as °śiraśāntaṃ°, °mauri°, and °amoghapāśaka°. KP and SP, later in their Kīgaḥ Tine,472 have an additional Lokeśvara Stotra as: Hrīṃ kāraṃ saṃbhavanāthaṃ karuṇāsnigdhamānasam, Amoghapāśanāmānaṃ lokanāthaṃ namāmyaham. 166. ^NK has after the Cakrasaṃvara144 and Vajravārāhī145 mandalas. VP has in its Kāybhaḥ Pūjā,276 Kalaśa Pūjā,433 and Kīgaḥ Tine.472 TS and VP have at the end of the Tri-samādhi.394 DP has in its Kalaśa Pūjā.433 KP and SP, after the Cakrasaṃvara Maṇḍala in the Tri-samādhi,361 has °namo'stute, with a second verse as: 127 Vyāptaviśvamahājñānaṃ sarvātmani sadā sthitam, Kṛpākrodhaṃ mahāraudraṃ śrīsamvaraṃ namo'stute. KP and SP also have at the end of their Tri-samādhi.390 KP also has in its Kīgaḥ Tine.472 NK, SP and VP have °saṃdeha°. NK and VP have °prasādakaṃ°. DP has an alternate version before the Hevajra Stotra: om̐ saṃvarāya namastubhyaṃ dvākārāya namonamaḥ, cakrasṭitāya devāya cakrasaṃvara te namaḥ.157 DP also has in its Pratimā Devatā Pūjā.455 167. ^TS and VP have at the end of the Tri-samādhi.394 DP has before the Hevajra Stotra.157 NK has after the Cakrasaṃvara Stotra.166 DP and VP have in the Kāybhaḥ Pūjā,276 Kalaśa Pūjā,433 and Kīgaḥ Tine.472 DP has om̐ natvāḥ°. NK and VP have om̐ natvāṃ°. DP, NK and VP have °devī°. DP and VP also have in the Kalaśa Pūjā.433 DP also has in its Pratimā Devatā, and Prajñābva pūjās.455 168. ^TS has in the Tri-samādhi.336,394 KP and SP have the second line as varṇa- gandharasopetaṃ pratigṛṇha yathāsukham. See KP and SP.147,211 DP, GM and VP have the second line as rasarasāgopyatāni dadāmi paramapadā (VP has °paramaṃ padā.) DP has the fourth line as °bhuñjatājaṃ tava sukhaṃ. Samay, along with the following tantric offerings, are offered after the stotras of Tantric deities.262,277,336,394,435,455,469,476 GM has the tantric offerings after the Lokapāla Stotra.262 169. ^David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has. See Gellner.453 VP has jambhanī stambhanī mohinī ākarṣaṇī kāmeśvarīyaṃ hūm̐ phaṭ svāhā. See DP and VP Kāybhaḥ Pūjā.279 DP, GM and TS combines the offering of khāy with thvam̐.170 See TS, and tantric offerings.168 170. ^VP has. DP and TS have °paramaṃ deva° and °bhaveśūnyaṃ°. DP, GM and TS combine the offering of thvam̐ with khāy,169 and GM also combines aylāḥ.171 See KP Thvam̐ Chāye.211 See GM, TS, and tantric offerings.168 171. ^DP and TS have. VP has om̐ amṛte amṛta praveśaya hūm̐. Sarvasattva vaśyaṃkarī amṛte hrīm̐ akham̐ pratīccha svāhā. VP then has om̐ sarva ādarśana°.153 See TS, and tantric offerings.168 See DP Kartikalaśa.455 GM combines the offering of aylāḥ with thvam̐.170 Compare to Sāduru Chāye.211 See akham̐.445 172. ^GP and MV have. See GP and MV.147 See tantric offerings.168 KP and SP have Dakṣiṇā Chāye as oṃ mañjuśrīye kumārabhūtāya bodhisattvāya mahāsattvāya mahākāruṇikāya taṇḍuladevadakṣaṇāṃ saṃpraḍhoṣayāmyaham. See KP and SP.147,211 173. ^GP and MV have. See GP and MV.147 GM and TS have om̐ dīpoyaṃ harate- dhvāntaṃ dīpajvālātamaprabhaṃ°. TS has °sarvajñāna praśiddhaye. GM has °sarvajñānaṃ praśidame te saṃsāra pāraṃgata idaṃ vajradīpaṃsamara payāmī namo namaḥ. NK and VP have dīpoyaṃ haratedhvāntaṃ sarva timira nāśakam, ghṛta taila samujjvālaṃ mayā dattaṃ pratigṛhyatām. Om̐ vajradīpe hrīm̐ svāhā. NK has after Si Chāye.153 See GM, TS, and tantric offerings.168 KP and SP have 128 Dhuṃ Cyāke as follows: Bhagavan śrī amukasadvajranidyārājaṃ namastute, Karttumicchāmi tenātha maṇḍalaṃ karuṇātmikam. 1. Śiṣyāṇām-anukampārthaṃ yuṣmākaṃ pūjanāya ca, Tatme bhaktasya bhagavan prasādaṃ karttumarhasi. 2. Samanvāharantu māṃ buddhāḥ jagadarthakriyārthadāḥ, Phalasthāḥ bodhisattvāśca yāścānyā mantradevatāḥ. 3. Devatā lokapālāśca bhūtāḥ sambodhisādhitāḥ. Śāsanābhiratā sattvāḥ ye ke cidvajracakṣuṣaḥ. 4. Amuko'haṃ mahāvajrī amukodayamaṇḍalam, Kariṣyāmi jagacchuddhyai yathāśaktyupacārataḥ. 5. Anukampāmupādāya sacchiṣyasya ca tanmama, Maṇḍale sahitāḥ sarve sānnidhyaṃ karttumarhatha. 6. Om̐ āḥ hūm̐ vajradhūpaṃ niryātayāmi vajradhūpaṃ pratīccha svāhā. See Mukaḥ Puye.384 See samanvā°.293 KP and SP have Mata Biye as follows: Netrābhirāmā bahuratnakoṣā narādhipairarcitapādapadmā, Jñānapradīpā hatamohajālā ye dīpamālā racayanti tatra. Om̐ āḥ hūm̐ vajradīpe hrīm̐ pratīccha svāhā. See KP and SP.147,211 174. ^G91 has after the Pañcopacāra Pūjā in the Guru Maṇḍala.211 NK and VP have °dharmāḥ°. DP, GM, GP, KP, MV, NK, SP, TS and VP have °hetusteṣāṃ°. DP, GP, MV, NK, TS and VP have °tatāgathaḥ°. See GP and MV.147 NK also has after the Vairocana,160 Aṣhṭa Bodhisattva165 and Vajrasattva stotras.159 GM has after the Lokapāla Stotra.262 See TS, and tantric offerings.168 175. ^G91, GP, and MV have. DP, NK and VP have °śuddhaṃ°. KP and SP have °śudhyantu divyavāriṇā. DP has before yatmaṃgalaṃ°.131 KP, SP, TS and VP have in the Tri-samādhi.382 176. ^G91 has. DP, NK and VP have °samayaśriye°. KP and SP have °samaśriye°. See KP, SP, TS and VP.175 177. ^DP, GP, G91, NK and VP have full text here for ityādi. The nasalās for GM, KP and SP could be defined as beginning here. DP has the Guru Maṇḍala beginning here, and GM, KP and SP could be stated as beginning it here as well. NK has the Guru Maṇḍala beginning before yathā hi jātamātreṇa°,175 and DP and VP indicate the end of the Svabhāva Pūjā134-174 there. See Nasalā Kāye.27-32 GP then has om̐ candrārka°.189 178. ^DP has the full text here for ityādi, including om̐ siddhir astu°,34 the Puṣpketu Dhāraṇī,35 Dānapati,84-117 and idaṃ puṣpa bhāṇḍaṃ°.119 NK and VP only have the Puṣpketu Dhāraṇī35 here. 129 179. ^G91 has om̐ āḥ hūm̐, hūm̐ āḥ om̐ , sarvatathāgatādhitiṣṭhantu svāhā. G91 then has om̐ suvarṇatilika°,182 and om̐ protsāre hūm̐ °.191 180. ^DP and GM have, and MV has in the notes. G91, GP, MV, NK and VP have om̐ āḥ hūm̐. Om̐ sarvapāpāpanaye hūm̐. Om̐ tiṣṭhavajrāsane svāhā. KP and SP have om̐ āḥ hūm̐ tiṣṭhavajrāsane hūm̐. Om̐ sarvapāpāpanaye hūm̐ . 181. ^DP, G91, GP, MV, NK and VP have. KP and SP have hūm̐ twice. GM has °mahā- pratisare sarīre rakṣa rakṣa hūṃ°. DP and VP also have in their Sūryārgha.3 KP and SP also have after their Visarjana.181 KP also has in its Mohanī Phaye.282 182. ^DP, GM and GP have. G91 has after om̐ āḥ hūm̐ °.179 KP, MV, NK, SP and VP have Om̐ vajratilikabhūṣaṇe svāhā. Compare to KP and SP Sinhaḥ Tike °vajrasindura- tilikabhūṣaṇe°.150 183. ^DP, GM and GP have om̐ proṃcchāre°.191 DP also has this and the following mantras, a Maṇḍala Adhiṣṭhāna,183-186 after its Nasalā,33 before the Āvāhana in its Svabhāva Pūjā,135 and in its Rahasya Pūjā.284 184. ^G91, KP, MV, NK, SP and VP have. NK and VP also have this and the next mantra185 before Sinhaḥ Tike.148 See DP.183 KP and SP also have om̐ vajrodake hūm̐ after adya me saphalaṃ°.211 185. ^DP, G91, GP, NK and VP have. See NK and VP.184 DP, GM and GP then have vajralekhe hūm̐. See DP.183 KP and SP have in next mantra.186 186. ^G91, MV, NK and VP have. DP has surekhe 2 hūm̐ sarva°. See DP.183 GM and GP have sulekhe 2 sarva°. GM has sarvatathāgatastu guru adhitiṣṭhantu cha svāhā. GP has °dhitiṣṭhantu hūm̐ svāhā. KP and SP have om̐ vajrabhūmo surekhe sarvatathāgatādhiṣṭhānādhitiṣṭhantu svāhā. KP and SP also have after adya me saphalaṃ°.211 187. ^G91, GP, MV, NK and VP have. GM, KP and SP have °bhavatu kanakavarnaḥ°, and °sugatavaragṛhe'smin kāryakarmāṇi kṛtvā. DP has °'smin kāya karmāṇi kṛtvā. 188. ^G91, MV, NK and VP have. DP has om̐ āḥ hūm̐ surekhe vajrarekhe sarva°. GP has om̐ āḥ hūm̐ sulekhya 2 vajramaṇḍale sarva°. KP and SP have om̐ surekhe sarva°. GM has the same mantra186 as before the Ṣaṭpāramitā Stotra.187 189. ^G91, GM, KP, MV, NK, SP and VP have. See GP.177 DP has °vimalaṃ pratīccha svāhā. Following David Gellner's translation. 190. ^G91, MK, NK and VP have. DP and GM have °hasta śodhane pratīccha svāhā. Following David Gellner's translation. 191. ^G91, MV, NK and VP have. G91 also has this mantra179 before the Trikāya Adhiṣṭhāna.180 GM, GP and DP have om̐ proṃcchāre hūm̐ °,183 before om̐ vajrodake hūm̐.184 KP and SP have om̐ sarvavighnānutsāre hūm̐. 192. ^G91, MV, NK and VP have. 193. ^G91, MV, NK and VP have. DP has after Vajrasattva Dhyāna.194 GP has after the Bali Bhāvana.250 This mantra is used in the Svabhāva Śuddhāḥ Kāye.137 KP and SP 130 have after bhagavan śrīratnamaṇḍala°,211 and bhagavan śrīamṛtakuṇḍali°,265 and do not have śūnyaṃ vibhāvya. KP, SP, TS and VP have in the Tri-samādhi.300 KP and SP also have in their Kalaśa Pūjā.395 194. ^G91, MV, NK and VP have. DP, GM and GP have °siṃhāsanaṃsthitaṃ padma° and °dvibhujaikamukhaṃ°. GM and GP have °indra nīla varṇābhaṃ akṣobhyālaṃkṛtaṃ śrī°. GM has °śrī vajrasattva guru bhaṭṭārakaṃ°. GP has °śrīguru vajrasattva bhaṭṭārakaṃ dhvātvā vibhāvayet. 195. ^G91, MV, NK and VP have. KP and SP have before their Lokapāla Pādārgha,216,250 Kāybhaḥ Pūjā,273,282 and Tri-samādhi.349,390,390 DP has the full Svabhāva Śuddhāḥ Kāye,137 and GM has the abbreviation. GP has om̐ jaḥ hūm̐ vam̐ hoḥ vajramaṇḍale puṣpanyāsa. DP and GM have a similar mantra200 after Vajrasattva Pādārgha.196 196. ^G91 and MK have °bhagavat°. G91, MV, NK and VP have °pratīccha hrīm̐ svāhā. DP and GM has °śrī śrī guru maṇḍale sadguru°. DP has °bhaṭṭārakāya pādyā- camanārghaṃ pratīccha svāhā. GM has °vajrasattva devatā bhattārakāya pādyaṃ praticha nama svāhā. GP has śrīmat śrī śrī sadguru vajrasattva caraṇa-kamale pādārghya pratīccha svāhā. Provided by Anup Vir Vajracharya. 197. ^DP has before the Vajrasattva Pādārgha.196, as a part of its full Svabhāva Śuddhāḥ Kāye.195 See TS.137 198. ^G91, MK, NK and VP have. See DP,197 and TS.137 199. ^G91, MK, NK and VP have the previous four mantras. KP and SP have their Jaḥ Hūm̐ Vam̐ Hoḥ, after their Lokapāla Pādārgha,216,250 Kāybhaḥ Pūjā,273,282 Tri- samādhi,350,390 Tri-samādhi Bali Bhāvanā,463 and Kalaśa Pūjā.415 SP has in its Sagaṃ Dhau Kvakhāy.478 See DP,197 and TS.137 200. ^G91, MV, NK and VP have. DP has °hoḥ. Kuśumāñjalinātha maṇḍale vajra puṣpaṃ nyāsaḥ hoḥ. See Rahasya Pūjā.285 GM has °hoḥ kuśumāñjalī snakarāya namo hūm̐ namastetu namāmi namo namaḥ. See °kusumāñjalinātha°.211,360 GP has a similar mantra195 before Vajrasattva Pādārgha.196 GM then has its Bodhisattva Stotra,232-242 Ratna Maṇḍala Stotra,213-215 and first Pāpadeśanā,244 before its Ratna Maṇḍala.201-210 See GM.201,212,232,243 201. ^DP, G91, GP, MV, NK and VP. KP and SP have °haḥ mahāmadhyamerave° after om̐ sarvavighnānutsāre°,191 after the Ṣaṭpāramitā Stotra.187 GM has after its first Pāpadeśanā.244 See GM.200,243 See NK Vajrasattva Maṇḍala.142 See DP, KP, SP and VP Rahasya Pūjā.286 202. ^G91, GM, GP, MV, NK and VP. DP has om̐ hūm̐ ūrdhvamerave namaḥ. KP and SP have °hrāṃ madhyamerave namaḥ. See DP, GM, KP, NK, SP and VP.201 203. ^G91, GM, GP, MV, NK and VP have. DP has om̐ hām̐ adhomerave namaḥ. KP and SP have om̐ sūm̐ sūkṣmamadhyamerave namaḥ. See DP, GM, KP, NK, SP and VP.201 204. ^DP, KP, MV and SP have. G91, GM, GP, NK and VP have °jambū°. See DP, GM, KP, SP and VP.201 131 205. ^GP and MV have. G91, NK and VP have °avaragodānīyāya°. DP has °aparagoḍāvaliya°. KP has °aparagodāvariya°. GM has °aparagoḍāvaliyāya°. TP has °aparagodāyanī°. See DP, GM, KP, SP and VP.201 206. ^DP, G91, GM, GP, KP, MV, NK, SP and VP have. See DP, GM, KP, SP and VP.201 207. ^G91, GM, NK and VP have. DP, GP, KP, MV and SP has °yā°, °rā°, °lā°, and °vā°. See DP, GM, KP, SP and VP.201 208. ^DP, G91, GM, GP, MV, NK and VP have. KP and SP swap °puruṣaratnāya° and °aśvaratnāya°. See DP, GM, KP, SP and VP.201 209. ^G91, MV, NK and VP have. GP has °a° and °ā°. DP, GM and GP have °ardha- candrāya°. KP and SP have °cam̐ candrāya° and °sūm̐ sūryāya°. See DP, GM, KP, SP and VP.201 210. ^DP, NK and VP have. G91 and MV do not have om̐ . GM and GP have °om̐ śrīmad°. KP and SP have °om̐ āḥ hūm̐ śrī°. See DP, GM, KP, SP and VP.201 DP then has āgaccha 2 bhagavan guru adhitiṣṭhantuccha svāhā, while GM has °adhitiṣṭhantu hūm̐ svāhā. 211. ^DP, MV, NK and VP have °gandhe°, °puṣpe°, °dhūpe°, °dīpe°, and °naivedye°. DP then has °yajñopavītavastraṃ°. TS has the same as DP in the Tri-samādhi.334,367,394 KP and SP have °gandhe°, °puṣpe°, °dhūpe°, °naivedye°, and °lājāya°. GM has °gandhe°, °sindhūrājāya°, °puṣpe°, °yajño-pavītavastre°, and °tāmvūlaṃ pratīcha svāhāḥ. See GM.155 G91 has a description in english, "powder, flowers, circle in a thread, incense, light, fruit, food and popped rice", and has ye dharmā°174 for popped rice. GP and the notes for MV have their long Pañcopacāra Pūjā, in the order °sindūraṃ°,150 °vastraṃ°,151 °puṣpa°,152 °naivedya°,153 °dakṣiṇāya°,172 dhūpa- dīpo°,173 and ye dharmā°.174 Following GP's order for this short Pañcopacāra Pūjā. See GP and MV.147 See other locations.9,24,142,261,425,452,455,467,471,476 DP and GM then have their om̐ vajrasattvasaṃgrāhaka°,154 the Aṣhṭa Lāsyā,155 and the Ṭakkirāja Mantra.156 GM has them abbreviated. See GM.227 KP and SP then have their long Pañcopacāra Pūjā, starting with bhagavan śrī ratnamaṇḍalapūjānimityarthaṃ svabhāvaśuddho°.193 KP and SP then have their long Dhuṃ Cyāke.173 KP and SP then have the following mantra: Adya me saphalaṃ janma saphalaṃ jīvitañcame, Samaye sarvadevānāṃ bhāvitāhaṃ na saṃśayaḥ. 1. Avaivartī bhaviṣyāmi bodhicittaikacetasā, Tathāgatakulotpattirmamādyasyānna saṃśayaḥ. 2. Agro me divaso hyadya yajño me'dya hyanuttaraḥ. Sannipāto bhavedadya sarvabuddhanimantraṇāt. 3. om̐ kusumāñjalinātha hoḥ. See °kusumāñjalinātha°.360 KP and SP then have just om̐ vajrodake hūm̐ °,184 then om̐ vajrabhūmau surekhe sarva°.186 KP and SP then have their long Sinhaḥ Tike,150 Jajaṃkā Kvakhāyke,151 Svāṃ Chāye,152 and Naivedya Chāye,153 (along with Samay 132 Chāye168), followed by om̐ vajranaivadyaṃ pratīccha svāhā. KP then has the Cakrasaṃvara Aṣhṭapada Dhātumantra364 for Thvam̐ Chāye.170 KP and SP then have Sāduru Chāye as om̐ sarvabodhicittāmṛtajaladhāre svāhā, (compare Aylāḥ Chāye.171) KP and SP then have Si Chāye,153 Mata Biye,173 and Tāynaṃ Pūjā Yāye.174 KP and SP then have om̐ akāro mukha°.266 KP and SP then have Dakṣiṇā Chāye.172 See KP and SP.147,411,413 212. ^DP and GM have the Ratna Maṇḍala Stotra,213-215 after their Bodhisattva Stotras.230-242 See GM.200 KP and SP have their Śatākṣara Mantra,267 before their Ratna Maṇḍala Stotra.213-215 See DP, KP, SP and VP Rahasya Pūjā,287 and KP and SP Kīgaḥ Tine.471 213. ^KP and SP have. G91, MV, NK and VP have °aṣṭaśṛṃgopaśobhitaṃ. DP has aṣṭaśṛṃgomayaṃmeru caturdvīpaśobhitaṃ. GP and the notes for MV have aṣṭaśṛṅgamayaṃ meruścaturdvīpopaśobhitaṃ. GM has aṣṭaśṛṅgaṃ mayomeru caturdvipaḥ praśobhita. See DP, KP, SP and VP.212 214. ^DP, G91, MV, NK and VP have. GM and GP have °nuttaradāyanī. KP and SP have nānāratnasamākīrṇaṃ tadye'nuttar dāyinaḥ. See DP, KP, SP and VP.212 215. ^DP, G91, KP, MV, NK, SP and VP have. GP has guruve buddha°. GM has °tathai- vacaḥ ātmānaṃ nīryātayāmīḥ. See DP, KP, SP and VP.212 216. ^KP and SP have their Ratna Maṇḍala Stotra,213-215 Bodhisattva Stotra230-242, °ācamanaṃ prokṣamanaṃ°,248 Bali Bhāvanā,249 pheṃ pheṃ pheṃ,195 Lokapāla Pādārgha,250 Jaḥ Hūm̐ Vam̐ Hoḥ,199 and Lokapāla Maṇḍala,250-260 before the Ṣhoḍaśa Lāśyā.217-225 KP and SP also have the Ṣhoḍaśa Lāśyā in their Kāybhaḥ275 and Kalaśa425 pūjās, Tri-samādhi Bali Bhāvanā,467 and Sagaṃ Dhau Kvakhāy..478 217. ^GP, KP, MV, NK, SP, TS and VP have. See KP and SP.216 TS has in the Tri- samādhi.361 G91 says every mantra refers to a goddess, and has them in a table. G91 has a blue Vīṇādevī with a lute, yellow Vaṃśādevī with a flute, white Mṛdaṃgadevī with drums, and green Murujadevī with a double-headed drum. See °om̐ hūm̐ trām̐ hrīm̐ kham̐ °.386 218. ^KP, MV and SP have. See KP and SP.216 DP, NK, TS and VP have °vajramālye°. GP has °vajrahāsye° and °vajralāsye°. G91 has a black Lāsyādevī dancing, and yellow Mālyādevī with a garland. See G91, TS and °om̐ hūm̐ °.217 See Aṣhṭa Lāsyā.155 219. ^DP, GP, KP, MV, NK, SP, TS and VP have. See KP and SP.216 G91 has a green Gītādevī singing, red Nṛtyadevī dancing, white Puṣpadevī with a flower, and black Dhūpadevī with incense. See G91, TS and °om̐ hūm̐ °.217 See Aṣhṭa Lāsyā.155 220. ^DP, MV, NK, TS and VP have. KP and SP have °vajrāvalokite°. See KP and SP.216 GP has °vajradīpe°. G91 has a yellow Dīpadevī with a light. See G91, TS and °om̐ hūm̐ °.217 See Aṣhṭa Lāsyā.155 221. ^DP, GP, MV, NK, TS and VP have. KP and SP have °gandhavajre°. See KP and SP.216 G91 has a green Gandhadevī with vermillion (ṭīkā) powder. See G91, TS and °om̐ hūm̐ °.217 See Aṣhṭa Lāsyā.155 133 222. ^MV, NK, TS and VP have. GP, KP and SP have °vajrādarśane°. See KP and SP.216 G91 has a white Ādarśadevī with a mirror. See G91, TS and °om̐ hūm̐ °.217 223. ^KP, MV, NK, SP, TS and VP have. See KP and SP.216 GP has °vajramālye°. G91 has a red Rasavajrā with the Pañca Amṛita. See G91, TS and °om̐ hūm̐ °.217 224. ^GP, KP, MV, NK, SP, TS and VP have. See KP and SP. 216 G91 has a green Sparśadevī touching. See G91, TS and °om̐ hūm̐ °.217 225. ^KP and SP have. See KP and SP.216 GP, MV, NK, TS and VP have °dharmadhātu- vajre°. G91 has a black Dharmadhātuvajrā with a flask. See G91, TS and °om̐ hūm̐ °.217 GP and the notes for MV then have the Ṣhoḍaśa Lāśyā Stotra as follows: Vīṇā vaṃśā mṛdaṅgāś ca murujā ca manoramā, Hāsyā lāsyā ca gītā ca vajranṛtyā ca puṣpikā. 1. Dhūpā dīpā tathā gandhā darśyā mālyā vilāsitā, Dharmā ceti svavṛttisthā ratīva sumanoharāḥ. 2. 226. ^G91, GP, KP, MV, NK, SP and VP have. DP has the full Ṭakkirāja Mantra,156 after the Aṣhṭa Lāsyā,155 and TS has in the Tri-samādhi. KP and SP have om̐ hūm̐ svāhā°, om̐ vajrasattvasaṃgrāhaka°,227 and ṭarkija hūm̐ °,228 in their Tri-samādhi.319, 227. ^DP and TS have this mantra and GM has abbreviated after their short Pañcopacāra Pūjās.211 G91 and MV have °saṃgrahāt°. NK and VP have °saṃgrāhak°. G91, NK and VP have °vajradharmagāyinī°. MV has °vajradharmakāyena°. GP has °saṃ- grāhya°, and °kulodbhavaḥ śvetavarṇekākāraḥ. KP and SP have °saṃgrahod- bhava°, and °vajradharmagāhine°. KP and SP have in the Tri-samādhi.389 See Aṣhṭa Lāsyā,155 for all locations of this mantra. GM then has om̐ namo buddhāya gurave°.234 See KP and SP.226 228. ^G91, GP, KP, MV, NK, SP and VP have. KP and SP then have ṭakkirāja hoḥ. See DP, KP, SP and TS.226 229. ^Compare to the beginning,37 of the Adya Mahādāna.36-71 DP, GM and GP have om̐ namo buddhāya gurave°.234 GM does not have the beginning of its Bodhisattva Stotra232-242 here. See GM.200 Provided by Anup Vir Vajracharya. 230. ^DP, G91, MV, NK and VP have. GP has °sadguruścaraṇakamalāya°. KP and SP have °śrīmadvajrasattvaguruvaracaraṇakamalāya°. GM has °śrīmat guru caraṇa kamalāyaḥ samyak jñānāvabhā. GM then has the second half of the Pāpadeśanā.246 DP and VP also have their Bodhisattva Stotra,230-242 in their Kīgaḥ Tine.472 KP and SP only have the first two verses,230-332 in their Kīgaḥ Tine.472 231. ^G91, GP, MV, NK and VP have. DP has namaste'stu namāmi namo namaḥ. KP and SP have namo'haṃ namaste'stu namo namaḥ. See DP, KP, SP and VP.230 232. ^G91, GM, GP, MV, NK and VP have. DP has °tvā namasyāmi śrī guru°. KP and SP have °namasyāmi śrīsadguru°. See DP, KP, SP and VP.230 GM has this mantra as the beginning of its Bodhisattva Stotra,232-242 and puts it after °namastetu namāmi namo namaḥ, after its om̐ jaḥ hūm̐ vam̐ hoḥ°.200 134 233. ^G91, GM, and MV have. GP, NK and VP have °sphuritātmakatva°. KP and SP have °spharitātmatattvo°. DP has °spharitātmakatatva°. DP, KP and SP have °savilā- samuccais°. See DP and VP.230 GP has °paśyantitā viradiśaḥ savirā samuccai tasmainamaḥ kṛtir-iyaṃ°. 234. ^G91, MV, NK and VP have. DP and GP have om̐ namo ratnatrayāya. DP has °namaḥ saṃghāya mahata me, and GP has just °namaḥ saṃghāya, at the beginning,229 of their Bodhisattva Stotras. See DP and VP.230 GM has °mahastame, after its first Aṣhṭa Lāsyā,227 before its second Pāpadeśanā.246 235. ^DP, G91, GP, KP, MV, NK, SP and VP have. See DP and VP.230 236. ^G91, GM, GP, MV, NK and VP have. DP, KP and SP have °ratnatrayaṃ namo'stute. See DP and VP.230 237. ^DP, G91, GM, GP, KP, MV, NK, SP and VP have the previous two verses. See DP and VP.230 238. ^G91, GP, KP, MV, NK, SP and VP have. DP and GM have utpādayāmi paramaṃ varabodhicittaṃ. See DP and VP.230 239. ^DP, GM, MV, NK and VP have. See DP and VP.230 KP and SP have nimantrayāmi ahu sarvasattvān. G91 has °nimantrayāmi bahu°. GP has nimantrayāmi bara- sarvasattvān. 240. ^G91, KP, and SP have. GP, MV, NK and VP have °bodhicārān. DP has °bodhicārikān. GM has °bodhicittaṃ. See DP and VP.230 241. ^DP, G91, GM, GP, KP, MV, NK, SP and VP have. See DP and VP.230 242. ^DP, G91, GM, GP, MV, NK and VP have. See DP and VP.230 KP and SP have °kṛtopavāsaṃ°. KP and SP then have: Mayā bālena mūḍhena yatkiñcit pāpamācitam, Prakṛtyāvadya sāvadyaṃ prajñaptyāvadya me vacaḥ. 8. Tadatyayaṃ deśayāmyeṣa nāthānāmagrataḥ sthitaḥ, Kṛtāñjalirduḥkhabhītaḥ praṇipatya punaḥ punaḥ. 9. Atyayamatyayaṃ tena pratigṛṇhantu nāyakāḥ, Na bhadratamidaṃ nātha na karttabyaṃ punarmayā. 10. Yathā te tathāgatāyārhantaḥ samyaksambuddhā buddhajñānena buddha- cakṣuṣā jānanti paśyanti yatkuśalamūlaṃ yajjātikaṃ yannikāyaṃ yādṛśaṃ yatsvabhāvaṃ yallakṣaṇaṃ yayā dharmaṃ tayā saṃvidyate, Tatkuśalamūlaṃ nityamanuttarāyāṃ samyaksam- bodhau pariṇāmitaṃ tathā'haṃ pariṇāmayāmi. 11. Tathā mamānena samānakālaṃ lokasya duḥkhañca sukhodayañca, Hartuñca kartuñca sadāstu śaktim tamaḥ prakāśaṃ ca yathaiva bhānoḥ. 12. Dṛṣṭaḥ śruto'nusmṛtimāgato vā pṛṣṭaḥ kathāyogamupāgato vā, Sarvaprakāraṃ jagato hitāya kuryāmyajastraṃ sukhasaṃhitāya. 13. 135 GP has verses 8 as °prakṛtyā yaccasāvadyaṃ prajñaptyā vadya maveca, 9 as tatsarvaṃ deśayāmyeṣa°, the first half of 10 as atyaya matyaya tvena°, 12 as tathā samāsena samāna kāla lokasya duḥkhaṃ ca sukhodayaṃ ca, hartuṃ ca kartuṃ ca mayāstu śakti stama prakāśaṃ°, and 13 as pṛṣṭa śruto'nu smṛtimāgato vā dṛṣṭaḥ kaṣāyoga°, and °kuryāma jaśraṃ sukhasaṃ°, after its Pāpadeśanā.244-246 243. ^DP and GM have their Pāpadeśanā,244-246 after their Ratna Maṇḍala Stotra.213-215 See GM.200 244. ^G91, MV, NK and VP have. DP has °kāritameva ca. GP has °yaccānu modināṃ. GM then has °mohitā, nāthahomaṇḍale vajrapūṣpaṃ nyāsaḥ. GM then has its Ratna Maṇḍala.201-210 See GM.200,201 245. ^DP, G91, GP, MV, NK and VP have. GM has as a part of its second Pāpadeśanā, 246 after °samyak jñānavabhā.230 246. ^G91 has. DP and GM have °mātā pitṛṣu vā mayā. GP, MV, NK and MV have °mātṛpitṛṣu vā punaḥ. GM has °guru anyeṣuvā kṣebā kāya°. GP then has mayā bālena°.242 247. ^See Nyāsa Jāpa.134 248. ^G91, KP, MV, NK, SP and VP have. See Nasalā,27 and KP and SP Bali Pūjā.458 249. ^G91 has °ram̐kāreṇāgnimaṇḍalaṃ°. MV, NK and VP have °kṛtacūlikopari°. KP and SP have: Tato yam̐ kāreṇa vāyu-maṇḍalaṃ ram̐ kāreṇāgnimaṇḍalaṃ tatropari trimuṇḍakṛtacūḍikopari śitapadmabhājanaṃ tatra bhaktādi paripūritaṃ tatropari bum̐ ām̐ jim̐ kham̐ hūm̐ lāṃ mām̐ pām̐ tām̐ vam̐ kārāḥ jātāḥ. Pañcāmṛta-pañcapradīparūpaṃ niṣpādya. See Bali Pūjā.459-462 GP has: Tato dhyāna bhāvanā prathamaṃ sūnyatā nantaraṃ yaṃkāreṇa vāyu maṇḍalaṃ raṃkāreṇāgni maṇḍalaṃ tadupari triguṇīkṛta vajrī caṇḍikāyāṃ śirasi-padma bhājanaṃ tatra bhaktyādiṃ pariṣpūritaṃ om̐ hūṃ trāṃ hrīṃ khaṃ lāṃ māṃ pāṃ tāṃ vāṃ kārajātaṃ pacāmṛtaṃ pūjanaṃ paśyet. See °om̐ hūm̐ trām̐ hrīm̐ kham̐ °.386 250. ^G91, MV, NK and VP have. KP and SP have pheṃ pheṃ pheṃ.195 See KP and SP.216 DP, G91 and GM then have om̐ akāro mukhaṃ°,266 which DP refers to as the beginning of the Lokapāla Pūjā. GP then has svabhāvaśuddho°.193 KP and SP then have a Lokapāla Pādārgha as om̐ indrādilokapālebhyaḥ pādyācamanārghaṃ prokṣamaṇaṃ pratīccha svāhā. G91 has as om̐ bhagavan śrīmat śrī 2 indrādi- lokapāladevatāya caraṇakamale pādyaṃ praticcha nama svāhā. GP has om̐ indrā- dilokapālagaṇebhyaḥ pādārghaṃ ācamanaṃ pratīccha svāhā. See Pādārgha.138 KP and SP then have their Jaḥ Hūm̐ Vam̐ Hoḥ.199 See KP and SP.216,349 251. ^DP, GP, KP, MV, NK, SP and VP have. GM has °indrāya nama°. G91 has in prose. 136 252. ^MV has °nairṛtaye°. KP and SP have °naiṛtaye°. DP, GP, NK and VP have °nairṛtāya°. GM has °naiṛtya°. See G91.251 253. ^DP, GM, GP, KP, MV, NK, SP and VP have. See G91.251 254. ^NK and VP have. MV has °sūryagrahādhipataye°. DP has °candrāya°. GM, KP and SP have °adhaḥ pṛthivyai°. GP has just °pṛthivyai°. See G91.251 255. ^NK and VP have. MV has °candranakṣatrādhipataye°. DP has °sūryāya°. GM has °candrāya°. KP and SP have °sūryāya grahādhipataye°. GP has °asurebhyaḥ°. See G91.251 256. ^DP, MV, NK and VP have. KP and SP have °candrāya nakṣatrādhipataye°. GP has °nāgebhyaḥ°. GM has °sūryyāya°. See G91.251 257. ^DP, GM, KP, MV, NK, SP and VP have. GP has °candrāya°. See G91.251 258. ^KP, MV, NK, SP and VP have. DP and GM do not have. GP has °sūryāya°. See G91.251 259. ^DP, GM, KP, MV, NK, SP and VP have. GP has °yakṣebhyaḥ°. See G91.251 260. ^MV, NK and VP have. GP has om̐ sarvadig vidigebhyaḥ svāhā. DP has om̐ sarvadigvidig daśadig lokapālebhyaḥ vajrapuṣpaṃ pratīccha svāhā. GM, KP and SP have om̐ sarvadigvidig lokapālebhyaḥ svāhā. GM then has om̐ vajrapuṣpaṃ pratīccha nama svāhā. See G91.251 261. ^DP, G91, GM, GP, KP, MV, NK, SP and VP have the Pañcopacāra Pūjā, 211 and DP, G91, GM, MV, NK and VP have the Aṣhṭa Lāśyā.155 KP and SP have the Ṣhoḍaśa Lāśyā.217-225 See KP and SP.216 262. ^G91, GP, MV, NK and VP have. DP, KP and SP have indrādayo mahāvīrā°. DP and GM have °daśadikṣu sthitāvīrā°. GM has °lokapālāṃ namastute. KP and SP have the second line as kīlayanti daśakrodhān vighnahantānnamo'stute. VP also has in its Kīgaḥ Tine.472 DP, G91, GM, and GP then have the Daśakrodha Stotra: Namaste krodharājānaṃ sarvaduṣṭanivāraṇam, Trailokyabijayādināṃ daśakrodhaṃ namāmyaham. VP, in its Kīgaḥ Tine,472 has the Daśakrodha Stotra as °nivāraṇī°, and °vijayādīnāṃ°. DP also has in its Bali Pūjā,468 and Kīgaḥ Tine.472 KP and SP have: Vibhrāṇaṃ buddhavimvaṃ divasakaradharaṃ rāśipā vindulekhaṃ, Maitriyaṃ cārurupaṃ śivaśiravaṣuṣaṃ mañjughoṣañca gotram, Padmasthaṃ daṇḍarūpaṃ kuliśavaratanuṃ vajriṇaṃ bhīmanādaṃ, Vijñānaṃ jñānarūpaṃ nihatabhavabhayaṃ pañcamūrtiṃ praṇamya. KP and SP also have in their Kalaśa Pūjā.435 DP and GM then have Samay,168 Khāy,169 Thvam̐,170 and Aylāḥ Chāye,171 Mata Biye,173 and Tāynaṃ Pūjā Yāye.174 263. ^NK and VP have the previous three verses. GP has °gṛhṇātu°. GP, KP, MV and SP have °nairṛti°. 137 264. ^G91, MV, NK and VP have. KP and SP have °saṅgaiḥ hṛṣṭāḥ praśannāḥ sraga- gandhamālyaiḥ puṣpaṃ° and °saphalaṃ bhuvantu. KP and SP then have hūm̐ hūm̐ phaṭ phaṭ svāhā. 265. ^G91, MV, NK and VP have the previous three mantras. KP and SP have °garjaya garjaya tarjaya tarjaya visphoṭaya visphoṭaya°. KP and SP then have bhagavan śrī amṛtakuṇḍalīvalipūjānimityarthaṃ svabhāvaśuddhāḥ°.193 266. ^G91 and MV have. NK and VP have °mukhasarvadharmānām°, and KP and SP have the same in their long Pañcopacāra Pūjā,211 and in the Tri-samādhi.322 DP and GM have om̐ akāro mukhaṃ sarvadharmānā mādyanutpannatvāt hāratī mahāyakṣaṇī imāṃ bali gṛhna 2 om̐ āḥ hūm̐ phaṭ svāhā. GP has om̐ āḥ hūm̐ akāro mukhaṃ sarvadharmānā mādy-anutpannatvāt imāṃ bali gṛhna 2 hūm̐ phaṭ svāhā. Om̐ akāro mukhaṃ° occurs in many other locations.211,250,323,394,408,435,455,463,469 267. ^DP, G91, MV, NK and VP have °śreyaḥ°. G91, KP, MV, NK, SP and VP have °hoḥ°. Following GM, GP, KP and DP for °śreyaṃ°, and DP and GM for °ho°. KP and SP have before its Ratna Maṇḍala Stotra.212 DP and VP have in their Kāybhaḥ Pūjā.278 KP and SP also have in their Kalaśa Pūjā.435 DP, KP, SP and VP also have in their Kīgaḥ Tine.477 KP and SP also have in their Sagaṃ Dhau Kvakhāy.478 268. ^G91 has. GM has °kṛtvevaṃ° and GP has °kṛtvaivaṃ°. DP, GM, GP, KP, NK, SP and VP have °sarvasattvārthaṃ siddhiṃ°. MV has °yathāgamaṃ°. GM and GP have °buddhaviṣaye°. DP has °om̐ āḥ hūm̐ iti ākāśadhātu gaccha gachha vajra- maṇḍalaṃ°. GP has °om̐ āḥ hūm̐ iti ākāśadhātu gaccha 2 dhvaṃ idaṃ vajra- maṇḍalaṃ°. GM has °punar āgamanāya ca itīḥ ākāśadhātū gaccha 2 vajra- maṇḍalaṃ visarjanamaṃ. KP and SP have °gacchadhvaṃ gurumaṇḍalaṃ visar- jayet. KP and SP then have °om̐ maṇidhari vajriṇī ityādi.181 DP and KP also have in the Rahasya Pūjā.291 DP, KP, SP and VP have in the Kīgaḥ Tine.475,477 KP and SP also have in their Sagaṃ Dhau Kvakhāy.478 269. ^KP and SP have their Pañcagavya Śodhana16 after their Guru Maṇḍala and before their Kāybhaḥ Pūjā, and calls it Sinhaḥ Taye. DP calls it Sindurāñjana Pūjā. 270. ^See Nyāsa Jāpa.134 271. ^VP has here. DP and VP have before the Āvāhana in their Svabhāva Pūjā.135 DP and VP have °yajamānasya'nukampāya°. Changed to °yajamānasyānukampāya°. 272. ^VP has. DP has °vairocanādi pañca tathāgata vajravārāhī devī°. See Āvāhana.136 273. ^DP and VP have. See Svabhāva Śuddhāḥ Kāye137 and Pādārgha.138 KP and SP have their pheṃ pheṃ pheṃ,195 om̐ pratimādevatāyai pādyārghaṃ ācamanaṃ pratīccha svāhā, and their Jaḥ Hūm̐ Vam̐ Hoḥ.199 See Sūryārgha11 and °śrīherukapravara- saṃskārāya° Pādārgha.349 274. ^VP has. DP has the Vajravārāhī Maṇḍala,145 but has the Pañca Buddha Maṇḍala, with Vajrasattva added first, instead of the Cakrasaṃvara Maṇḍala.143-144 KP and SP have their Pañca Buddha and Tārā Maṇḍala.140 275. ^DP and VP have. KP and SP have the Ṣhoḍaśa Lāśyā.217-225 138 276. ^VP has. DP has the Vajravārāhī Stotra,167 but has the Pañca Buddha Stotra160 instead of the Cakrasaṃvara Stotra.166 277. ^DP and VP have. See tantric offerings.168 278. ^DP and VP have. See Śatākṣara Bvane.267 279. ^VP has. See VP Khāy Chāye,169 and Ānanda Stotra.453 DP, after udyātā taracakrato°,282 has °mohaṇyākarṣaṇī°, and °siddhisiddhitāṃ°. See Vajravārāhī Dhāraṇī for jambhanī.393 280. ^VP has °saṃsthāna°. DP has °kalpāntānalavojvalaṃ°, in the Kalaśa Pūjā.414 281. ^KP and SP have their Caturbramhavihāra.299 See Tri-samādhi Pāpadeśanā.379 282. ^DP, KP, SP and VP have °trilokamahitā°, °rasāvilā° and °vicāraṇā°. DP has °vajra vārāhīkā°. DP and VP also have in their Kīgaḥ Tine.478 Provided by Anup Vir Vajracharya. KP and SP then have: Nirmāṇālidineśamaṇḍalatā kādyādivarṇāvṛtā Prajvālajvalanojvalāmṛtasavā sūkṣmāvjasūtropamā, Vidyābuddhakadambakaṃ dahati yā cakratrayobhedinīṃ Sānandā lalitorddhagā sphuratu vo vārāhikā cetasi. DP and KP then have their Mohanī Phaye. DP has om̐ jambhanī°.279 KP has pheṃ pheṃ pheṃ,195 a Pādārgha,138 their Jaḥ Hūm̐ Vam̐ Hoḥ,199 and the Pañca Buddha and Tārā Maṇḍala.140 See KP Tārā order.140 DP then has om̐ vajrarakṣe hūm̐. See DP vajrarakṣe.399,447,455 KP has its om̐ maṇidhari-vajriṇī°,181 with phaṭ twice. 283. ^KP and SP have a Kīgaḥ Tine instead of a Rahasya Pūjā. See Kīgaḥ Tine.470 SP has a Caturpāda Bali Biye, before this first Kīgaḥ Tine, which is not included. VP has an additional Rahasya Pūjā after its Tri-samādhi. DP and VP also have the Rahasya Pūjā in their Kīgaḥ Tine.470 See SP and VP.394 284. ^DP has om̐ proṃcchāre°,183-186 before om̐ jaḥ hūm̐ vam̐ hoḥ°.285 See DP and VP.283 285. ^VP has. DP has om̐ jaḥ hūm̐ vam̐ hoḥ maṇḍalepuṣpaṃ nyāḥsa. See DP.200 See DP and VP.283 286. ^DP, KP, SP and VP each have their Ratna Maṇḍala.201-210 See DP and VP.283 287. ^DP, KP, SP and VP each have their Ratna Maṇḍala Stotra.213-215 See DP and VP.283 288. ^DP and VP have their Bodhisattva Stotra.230-242 See DP and VP.283 KP and SP have only have the first two verses.230-232 KP and SP then have ākāśo nirmalobhūto° °tasmai śrīgurave namaḥ.427 KP then has its Tārā Stotra,162 and SP has om̐ gurubuddhaḥ°.123 KP and SP then have: Namaste śākyasiṃhāye dharmacakrapravartakam, Traidhātukaṃ jagatasarvaṃ śodhayet sarvargatim. SP then has its Tārā Stotra,162 and KP has its Ganeśa Stotra as: Gaṇānāṃ gaṇapatiścaiva vighnarājavināyakam, 139 Saubhāgyarūpasampasannaṃ kāryasiddhivaradāyakam. See Ganeśa Stotra.427 KP also has its Ganeśa Stotra in its Kīgaḥ Tine.472 KP then has om̐ gurubuddhaḥ°,123 and SP has a Pañca Tārā Stotra which is not included. SP then has the Sangha Stotra.165 KP and SP then have their Śatākṣara Bvane.267 289. ^VP has its Adya Mahādāna,36-71 Kāraṇa,72-83 and Dānapati.84-117 DP only recites its Dānapati.84-117 See DP and VP.283 290. ^VP has. DP has idaṃ guru vajrācāryyāye rahasya maṇḍala guru citta samāhitaḥ DP then has vajrācāryyāye rahasya maṇḍalakaraṇāya taṇḍulādi saṃpradade. See DP and VP.283 291. ^DP and VP then have their om̐ kṛto vaḥ°.268 See DP and VP.283 292. ^TP and VP have om̐ namaḥ śrī cakrasaṃvarāya. See also.294 293. ^VP has. DP and TP have samanvāharatu°. KP has om̐ namaste ḍākaḍākiny- ādayastatra gurucittasamāhitaḥ,120 and SP has °taṃtra°. See KP and SP Dhuṃ Cyāke.173 294. ^KP, SP, TP and VP have. See other locations.292,362,433 295. ^TP and VP have. 296. ^TS has °yasyā°. VP has °samāptigaṃ°. TS and VP have °vajravārāhī°. Sources Kha. and Ga., in the notes for TS, have °vajravārāhīṃ°. 297. ^VP has °vīrai°. TS has °vīde°, °sarvagātrā°, °cakranāthā°, and °sahajāmalā°. 298. ^VP has °varuhaṃ°. TS has °śukla°, °tatmadhye°, °varahaṃ°, °śukuṇḍa°, and °sahajāmalā°. 299. ^TS and VP have. KP and SP have in the Kāybhaḥ Pūjā,281 and after their Tri- samādhi Pāpadeśanā,379 as: om̐ maitrī-karuṇā-muditā-upekṣā caturbrahmavihāraṃ bhāvayet. In place of the previous stotra, KP and SP have the first two verses of the Bodhisattva Stotra.230-232 KP and SP then have: Vande bhavābdhisaṃmagnaṃ santāraṇī yatāśvaram Śrīsadguruyat prasādena mamādau jñānasambhavaḥ. 2. Śrīmate vajraḍākāya ḍākinī cakravartinī. Pañcajñānatrikāyāya trāṇāya jagato namaḥ. 3. Yāvanto vajraḍākinaśchannasaṃkalpavandhanāḥ. Lokākṛtyapravartinyastāvatibhyo namaḥ sadā. 4. 300. ^KP, SP, TS and VP have their om̐ svabhāvaśuddhāḥ°.193 KP and SP then have a Śūnyatā Bhāvanā and Saṃvara Bhāvanā: om̐ āḥ hūm̐ jhaṭityākāreṇa śūnyatāṃ bhāvayet. Śrīkāramadvayaṃ jñānaṃ hekārahetuvajritam, Rūkārarūpanāśārthaṃ kakāreṇa kvacit sthitam. 1. 140 om̐ sarvasattvadhāraṇahetoḥ śuklavarṇa- dvibhujasamvaramātmānaṃ bhāvayet. KP and SP then have the beginning of their Kavaca Mantra.315 301. ^TS has °prathamatara° and °sarvopravīta°. TS and VP have °varttikā°. 302. ^TS has °herukoścaturmā° and °yaṃkāram°. VP does not have °yam̐ ° or °yaṃ°. VP has °he iti° only one time. VP has °nakvacisthita°. 303. ^TS and VP have °kāraṃmutpādayet. KP and SP, after their Caturviñśatyaṅga,345 and second nyāsa,346 and before their Pañca Skandha, Indriya and Mahābhūta,304-307 have a Saṃvara Maṇḍala Bhāvanā as tataḥ svahṛdaye akāreṇa candramaṇḍalopari kṛṣṇa hūm̐-kāraṃ, ākāraraktaṃ, om̐kāra śuklaṃ, hūm̐ phaṭ kārāntaṃ ālikāli- paṃktitrayaḥ śukla-raktavāgviśuddhiṃ kuryāt. 304. ^KP and SP have the Pañca Skandha, Indriya and Mahābhūta,304-307 after their Saṃvara Maṇḍala Bhāvanā,303 which is after their Caturviñśatyaṅga,345 and second Nyāsa.346 TS and VP have without visargas. 305. ^TS and VP have °vajra. KP and SP have °sarvatathāgatvaṃ°. See KP and SP.304 306. ^TS and VP have °śrotayo°, °ghrāṇayo° and °sarvāyatneṣu aiśvaryavajrī. KP and SP have °sparśemātsaryayoḥ°. See KP and SP.304 TS has °vajra° instead of °vajrī° for all deity names. 307. ^KP and SP have °padmajvālinī. See KP and SP.304 TS and VP have all °dhātu° undeclined except °dhāturākarṣaṇī. TS has °teja°. KP and SP then have their Ṣaḍbhuja Saṃvara Bhāvana338 308. ^VP has evaṃ skandha° TS and VP have °dhyātvāyatneṣu°. 309. ^TS and VP have. 310. ^VP has. TS has °tadupariṇāmena°. 311. ^VP has °ekamukha dvibujaṃ trinetraṃ°. TS and VP have °āriḍhāsana°. 312. ^VP has °bhairavaṃ°. TS has °kālirātryā krāntamāna°. VP has °kālirātryā krāntamānaṃ°. The notes for TS have °vajravārāhyāliṅganaṃ°. TS and VP have °vajravārāhī āliṅganaṃ°. TS has °śeṣara° and °dhāraṇaṃ°. TS has °viśvavajrā krāntamāna maulinaṃ°. VP has °viśvavajrā krāntamānaṃ°. TS and VP have °draṃṣṭrotkaṭa°. TS has °bhīṣaṇa°. TS has °śiramālā°. TS has °ṣaṭmudrā peta°. VP has °ṣaṭmudropeta°. VP has °kuṇḍalā°. °meṣalā°. TS has °bhūṣita yajñopavita bhasmiti°, and does not have a full stop. See footnote on Abhayākaragupta's version.11 VP has °bhasmiti. Declined bhasmiti. See DP Saṃvara Dhyāna.455 313. ^VP has °ṣaṭmudrā°. TS has °bhasmitimudrā° continuing from the previous line without a full stop. TS and VP have °prakīrttitā° and °viśuddhi. Declined viśuddhi. See David B. Gray (2017), ch. 2, pp. 142, para. 2, and n. 403. 314. ^TS has °sadbhimudrābhimudita°. VP does not have °sadabhimudrābhimudita°. See KP and SP °abhimukhamabhisampūjya°.348 VP has °trinetrā muktakeśā dvibhujā nagnāṃ°. TS and VP have °mekhalā°. Declined mekhalā. VP has 141 °kapālaṃ ca duṣṭamārādya sṛgdharā°. TS and VP have °tarjjayanti°. TS has °diśa°. VP has °sarvāduṣṭa° TS and VP have °tarjjanī°. TS and VP have °vajrīkā°. VP has °samāveṣṭā°. TS has °mahāsukha°. 315. ^VP and TS have °heruko'hūm̐ °. TS has °vajrahasto°. Changed °'hūm̐ ° to °'haṃ°. KP and SP have the beginning of their Kavaca Mantra after their Śūnyatā Bhāvanā and Saṃvara Bhāvanā,300 as follows: Tadanu karaśodhanam- Dakṣiṇhaste ākāreṇa sūryamaṇḍalam. Vāmahaste ākāreṇa candramaṇḍalam. 316. ^KP, SP, TS and VP have °om̐ haḥ° and °svāhā hūm̐ °. KP and SP have vauṣat ye. KP, SP, TS and VP have phaṭ phaṭ hūm̐. KP and SP have their nyāsa a second time after their Caturviñśatyaṅga.345 Following David B. Gray (2007), The Cakrasamvara Tantra, ch. 6, p. 186, n. 2. See Nyāsa Jāpa.134 317. ^TS and VP have hre hrīm̐. KP, SP, TS and VP have phaṭ phaṭ hūm̐. Changed phaṭ phaṭ hūm̐ to phaṭ phaṭ haṃ. See KP and SP.316 See David B. Gray (2007), The Cakrasamvara Tantra, ch. 8, pp. 194-195, nn. 7-8. See Nyāsa Jāpa.134 318. ^TS and VP have om̐ haḥ hṛdaye°, °svāhā hūm̐ śirasi°, °skandhadvaya°, °cakṣudvaya° and °phaṭ phaṭ hūm̐ sarvāṅgeṣu. KP, after its Caturviñśatyaṅga,345 has: Om̐ haḥ. Hṛdaye. 1. Namaḥ hrīm̐. Śirasi. 2. Svāhā hūm̐. Śikhāyām. 3. Voṣaṭ he. Svasvavandhadvayaṃ. 4. Hūm̐ hūm̐ ho. Netradvayaṃ. 5. Phaṭ phaṭ hūm̐. Sarvaṅgeṣu. Changed phaṭ phaṭ hūm̐ ° to phaṭ phaṭ haṃ°. See David B. Gray (2007).316 See Nyāsa Jāpa.134 319. ^TS and VP have °hre hrīm̐ lalāṭe, and °phaṭ phaṭ sarvāṅgeṣu. KP, after its Caturviñśatyaṅga,345 has: Om̐ vam̐. Nābhau. Hām̐ yom̐. Hṛdaye. Hrīm̐ mom̐. Baktre. Hre hrīm̐. Śirasi. Hūm̐ hūm̐. Śikhāyām. Phaṭ phaṭ hūm̐. Sarvaṅgeṣu āsanaṃ. Added haṃ to phaṭ phaṭ°. See David B. Gray (2007).317 See Nyāsa Jāpa.134 KP and SP then have om̐ hūm̐ svāhā°,226 om̐ vajrasattvasaṃgrahodbhava°,227 and om̐ ṭarkija hūm̐ °.228 320. ^See Nyāsa Jāpa134 and the end of the Tri-samādhi.394 KP and SP have Heruka's Essence Mantra,351 and then: om̐ khaṇḍorohe hūm̐ phaṭ. om̐ khaṇḍorohe sarvavighnānutsāre hūm̐. See Guru Maṇḍala,33 Kalaśa Pūjā,405 and Vāruṇī Pūjā.441 KP and SP then have their short Pañcopacāra Pūjā.211 321. ^VP has. DP and TS have °śaṃkhodaka°. See Pañcagavya Śodhana.26 DP also has in its Pātra, Prajñābva455 and Pañcāṅkuśa476 pūjās. 322. ^DP and TS have. 142 323. ^DP and TS have °balyādhiṣṭhāna. KP and SP have om̐ akāro mukha°.266 KP and SP then have: Bali-adhiṣṭhāna. Om̐ supratiṣṭhita vajre svāhā. 324. ^DP and TS have. 325. ^DP, TS and VP have. KP and SP, after haḥkāre harate°,330 have tena vāma-hastena saṃprekṣayitvā tri-aṅgulipaṭākahastena bhūmi adhiṣṭhānaṃ om̐ vajrabhume hūm̐ . See KP and SP.332 KP and SP then have their Caturviñśatyaṅga.345 326. ^TS and VP have. DP has °śūnya°. KP and TP have: Maṇḍalādhiṣṭhāna. Om̐ āḥ hūm̐. Mantrasodhana. Punaḥ pātraśodhanaṃ śūnyatāṃ bhāvayet. 327. ^DP and TS have. VP only has ākāreṇa kapālaṃ mām̐kāreṇavāruṇī aṣṭādaśa bhūjā. KP and SP have hrīm̐ kāreṇa padmabhājanaṃ mām̐kāreṇa māmakīkṛṣṇāṃ dvi- bhujāṃ vajravajrahastāṃ hūm̐ kāreṇākṣobhyakṛṣṇāṃ dvibhujāṃ vajravajrahastāṃ tat sampuṭayogena mahārāgeṇa dravībhūtaṃ paśyet. 328. ^VP has. DP and TS have °dhvaja°, °navamantra varapradā°, and °gaṇayanti°. 329. ^DP, TS and VP have. KP and SP have punaḥ haḥ ho hrīṃ aḥ khaṃ svāhā. See °akham̐ °.332 DP also has this and the next mantra in its Pātra Pūjā.455 330. ^DP, KP, SP, TS and VP have °haḥ° and °hoḥ°. DP, KP, SP and TS have °varṅa°. DP and VP have in their Vāruṇī Pūjā,446 and DP has °varṇaṃ° there. DP, KP, SP and TS have °kāre° in all three places. See DP.329 Undeclined ha and ho. KP and SP have after °sarvabhakṣakāminī°.332 KP and SP, for the second line have: Hrīm̐-kāra vīrya hantā ca aḥkāreṇa amṛtā kārantu bhāvayet. KP and SP then have tena vāma-hastena°.325 331. ^DP, TS and VP have. 332. ^DP and TS have °vajraṇī°. VP has °vajrīṇī°. See DP Pātra Pūjā.455 KP and SP have om̐ sarvabhakṣa-kāminī sarvabhakṣakrodhanī guhyavajriṇī krodheśvarī sarvadravyāpinī śodhaya 2 hūm̐. See akham̐.445 See KP and SP aḥ kham̐ .329 KP and SP then have haḥkāre harate°.330 KP and SP then have tena vāma-hastena°.325 333. ^DP, TS and VP have. See akham̐.445 See DP Pātra Pūjā.455 334. ^DP, TS and VP have their Āvāhana,136 Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 Mantra Pātra Maṇḍala, including a °vajrapuṣpaṃ°,146 Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā.155 TS has the full text. DP and VP have abbreviations for the Svabhāva Śuddhāḥ Kāye, Pañcopacāra Pūjā, and Aṣhṭa Lāśyā. See °vajra- karoṭakāya°,144 and °vajrakaroṭake°.355 335. ^DP and TS have °nīlanīlāṃjanī lābhā°. VP has °nīlanīlāṃca nīlābhā°. DP has °akṣyobhya°. DP and TS have °bhaktyāhaṃtvāmahaṃvāca°. VP, in its Vāruṇī Pūjā,454 has °akṣyobhya°. DP, in its Vāruṇī Pūjā,454 and Kīgaḥ Tine,472 have °nīlanīlāṃca nīlābhā°, and °vākya°. See also DP Kartikalaśa Pūjā.455 143 336. ^DP and VP have their abbreviations. TS has its full text. See tantric offerings.168 337. ^DP, TS and VP have. KP and SP have after their Ṣaḍbhuja Saṃvara Bhāvana.338 David B. Gray (2007), The Cakrasamvara Tantra, ch. 30, p. 296, Trailokyavijaya Mantra, n. 18 has °hūm̐ hūm̐ phaṭ phaṭ, for each line and the last line as: om̐ ānayahobhagavān vajra hūm̐ hūm̐ phaṭ phaṭ. See ch. 5, p. 185, "king of spells", and n. 16 for °vidyārāja°. 338. ^VP has °pūrvādau°. TS has °yamadāḍhi°, and °yamadraṃṣṭrinī°. VP has °yama- dādi°, and °yamadraṃṣṭri°. KP and SP, after their Pañca Mahābhūta Bhāvana,307 have their Ṣaḍbhuja Saṃvara Bhāvana, as: Purato ālikālipaṃktimadhye ram̐kārapariṇataṃ sūryamaṇḍalam, Tanmadhye hūm̐kārapariṇāmena bhagavantaṃ kṛṣṇavarṇaṃ ṣaḍbhujam, Prathamabhujābhyāṃ vajravajraghaṇṭādharam, Dvitīyābhyāṃ khaṅgatarjanīpāśam, Tṛtīyābhyāṃ ḍamarukhaṭvāṅgadharam, Caturmukhaṃ kṛṣṇaśyāmaṃ raktapītam, Kākāsyā kṛṣṇā. Ulūkāsyā śyāmā. Śvānāsyā raktā. Śūkarāsyā pītā. Yamadāḍī kṛṣṇāpītā. Yamadūtī pītaraktā. Yamadaṃṣṭrī raktaśyāmā. Yamamathanī śyāmakṛṣṇā. KP and SP then have their Trailokyavijaya Mantra.337 KP and SP then have: Tato ākāśo ram̐ pariṇataṃ sūryamaṇḍalam. Tanmadhye hūm̐kāreṇa viśvavajra hūm̐kārādhiṣṭhitaṃ tadraśminā yavaphalapramāṇaṃ vajrakarṇikārūpaira dhogatau vajramayabhūmiṃ vibhāvyaḥ. 339. ^KP and SP have om̐ medinī vajrībhava vajravandha vam̐ hūm̐ hūm̐ phaṭ. 340. ^KP and SP have °prakāra°. TS and VP have °pañjala°. TS has °vītāna°. KP and SP have °vītāna hūm̐ vam̐ hūm̐. TS has °jvālānalārko°. KP and SP have °jvālānalārka hūm̐. KP and SP then have: hūm̐kāra aṣṭadikprākāravahiraṣṭakūpaniveśitān om̐ indrādi-vighnān hṛdaye kīlayet. 341. ^KP, SP, TS and VP have. 342. ^TS and VP have. KP and VP have Om̐ hūm̐ vajrakīlaya vajradhara ājñāpayati sarvavighnavināyakārnāṃ kāyavākcittavajrān kīlaya hūm̐ phaṭ. See °ājñā°. 343. ^KP, SP, TS and VP have °muḍgara°. KP and SP have °ākoṭaya°. 344. ^TS and VP have. KP and SP have iti nirvighnaṃ bhāvayet. 345. ^TS and VP have pūm̐ °. TS has °dakṣiṇa karṇa°. TS and VP have °ām̐ śira°. TS has °vāma karṇa°, °bhrū madhya°, and °kām̐ vaktre°. VP has °hrīm̐ muṣke°. TS has °hrīm̐ majhre° and °liṅga°. TS and VP have °gum̐ gudā°, and °som̐ urūdvayo°. VP has °nam̐ hastāṃguli°. TS has °pādapṛṣṭha°. TS and VP have °kūm̐ jānu-yuge. KP and SP have pum̐ jām̐ om̐ ām̐ gom̐ lām̐ dem̐ mām̐ kām̐ om̐ trem̐ kom̐ kām̐ lam̐ 144 kām̐ hrīm̐ prem̐ gum̐ svam̐ sum̐ nam̐ sim̐ mam̐ °. KP has °kūm̐ . SP has °kum̐. David B. Gray (2007), The Cakrasamvara Tantra, Introduction, pp. 58-60, t. 1, has pum̐ jām̐ om̐ am̐ gom̐ rām̐ dem̐ mām̐ kām̐ om̐ trim̐ kom̐ kam̐ lam̐ kām̐ him̐ prem̐ gṛm̐ saum̐ sum̐ nam̐ sim̐ mam̐ kum̐. 346. ^TS has °chandohopachanda°. VP does not have °melāpakopamelāpaka°. KP and SP have °kṣetropakṣetra°, and °śmasānopaśmasānāni°. See KP Kīgaḥ Tine.471 KP and SP then have tato aṅganyāsaḥ. SP then has its shorter Nyāsa,316,317 and KP has its longer Nyāsa.318-319 See Nyāsa.134 KP and SP then have om̐ sthāname rakṣa hūm̐. Om̐ yogame rakṣa hūm̐. Om̐ ātmanāṃ rakṣa hūm̐. KP and SP then have their Saṃvara Maṇḍala Bhāvanā.303 347. ^TS and VP have. 348. ^TS has °hūm̐kāratadnu°, °hūm̐kāraraśmimudrā°, °saphārya°, and °cakrasaṃvara- mādareyaṃ°. The notes for TS have °cakrasaṃvarasamādareyaṃ°. VP has °cakrasaṃvarasamāṇḍaleyaṃ°. KP and SP have: Tataḥ svahṛdayastha hūm̐kāraraśmimālābhirjagadarthaṃ kṛtvā akaniṣṭhabhuvanaṃ gatvā tatrastha anādisaṃsiddhi trayodaśātmakaṃ śrīherukacakrasamvaraṃ bhagavantaṃ bhagavatī samāpannaṃ sa maṇḍaleyaṃ paśyet. Tataḥ svahṛdvījaraśmimālābhirākṛṣya jñānacakramākāśadeśe dṛṣṭvā. Abhimukhamabhisampūjya samantrasamayamaṇḍale praveśayet. Samarasīkṛtya manomayibhiḥ pūjādevobhiśca pūjayet. See °sadabhimudrābhimudita°.314 349. ^TS and VP have. KP and SP have pheṃ pheṃ pheṃ,195 om̐ śrīherukapravara- saṃskārāya pādyārgham°. See Pādārgha.138,250,273,390 350. ^TS and VP have. KP and SP have their Jaḥ Hūm̐ Vam̐ Hoḥ.199 351. ^KP, SP, TP and VP have °śrīvajraheheruruka°. Following David B. Gray (2007), The Cakrasamvara Tantra, ch. 8, p. 194, Heruka's Essence Mantra. Also see n. 5, and Introduction, p. 35, para. 3 to p. 36, °ḍākinījālasaṃvaraṃ°. See KP and SP.390 352. ^KP, SP, TS and VP have om̐ hrīm̐ haḥ haḥ hūm̐ phaṭ. David B. Gray (2007), The Cakrasamvara Tantra, ch. 8, p. 194, n. 6, Heruka's Quintessence Mantra has: Om̐ hrīḥ ha ha hūm̐ hūm̐ phaṭ. 353. ^TS and VP have. KP and SP have om̐ vajravairocanīye hūm̐ hūm̐ phaṭ. Om̐ sarva- buddhaḍākinīye hūm̐ hūm̐ phaṭ. David B. Gray (2007), The Cakrasamvara Tantra, ch. 8, p. 194, n. 9, Vajravārāhī's Quintessence Mantra has: Om̐ vajravairocanīye hūm̐ hūm̐ phaṭ. Ch. 48, p. 364, n. 1, Vajravārāhī's Essence Mantra has: Om̐ sarvabuddhaḍākinīye vajravarṇanīye hūm̐ hūm̐ phaṭ svāhā. 354. ^TS has hūm̐ twice per each line. KP and SP do not have svāhā. KP and SP have °ḍākinīye°. VP has °rāmāyai°. KP and SP have °rāme°, °khanḍorohe°, °rūpiṇīye°. 145 355. ^TS and VP have. See Cakrasaṃvara Maṇḍala,144 and Mantra Pātra Maṇḍala.334 356. ^TS has °caṇḍākṣīyai°. VP has °caṇḍākinyai°. TS and VP have °prabhāmatyai°. TS has °hrem̐ 2°, VP has °hrīm̐ 2°, and TS and VP have °kharvarīyai°. TS and VP have °hara 2°, TS has °laṃkeśvarīyai°, and VP has °laṃkeśvarīye°. TS has °drumacchayai°. TS and VP have °vasarudhirāntramālā valambinyai°, and °surābhakṣiṇyai°. TS has °gṛnha 2°, and VP has °gṛṇha 2°. TS has °bhujaṅgāsarpamvā°. TS and VP have °tarjjaya°. TS and VP have °jñom̐ 2°. TS and VP have °sauṇḍinīyai°. VP has °cakravar-ṇaṇyai°. TS and VP have °dhiri 2°, and TS has °mahāvīryai°. See Khaṇḍarohā Mantra.405 KP and SP, in their Tri- samādhi Bali Bhāvanā,468 have the full Kara Kara Mantra: Kara 2 kuru 2 vandha 2 trāśaya 2 kṣobhaya 2 hrem̐ 2 hem̐ 2 phem̐ 2 phaṭ 2 daha 2 paca 2 bhakṣa 2 vaśarudhirānta-mālāvalambine gṛṇha 2 saptapātālagatabhujaṅgasarpaṃ vā tarjjaya 2 ākaṭṭaya 2 hrīm̐ 2 som̐ 2 kṣmom̐ 2 hām̐ 2 hrim̐ 2 hūm̐ 2 kili 2 sili 2 hili 2 dhiri 2 hūm̐ phaṭ 2 svāhā. David B. Gray (2007), The Cakrasamvara Tantra, ch. 5, pp. 184-185, nn. 14-15, has the Kara Kara Mantra as: Kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hraum̐ hraum̐ hraḥ hraḥ phem̐ phem̐ phaṭ phaṭ daha daha paca paca bhakṣa bhakṣa vasarudhirāntramālāvalambine gṛhṇa gṛhṇa saptapātālagatabhujaṅgaṃ sarpaṃ vā tarjaya tarjaya ākaḍḍha ākaḍḍha hrīm̐ hrīm̐ jñaum̐ jñaum̐ kṣmām̐ kṣmām̐ hām̐ hām̐ hīm̐ hīm̐ hūm̐ hūm̐ kili kili sili sili cili cili dhili dhili hūm̐ hūm̐. Ch. 4, pp. 178-179, nn. 1-6, have the Twenty-four Ḍākinīs as Pracaṇḍā, Caṇḍākṣī Prabhāvatī, Mahānāsā, Vīramatī, Kharvarī, Laṅkeśvarī, Drumacchāyā, Airāvatī, Mahābhairavā, Vāyuvegā, Surābhakṣī, Śyāmādevī, Subhadrā, Hayakarṇā, Khagānanā, Cakravegā, Khaṇḍarohā, Śauṇḍinī, Cakravarmiṇī, Suvīrā, Mahābalā, Cakravartiṇī, and Mahāvīrā, and states the first eight are dark-blue, the next eight are red, and the last eight are white. See ch. 48, pp. 365-366, nn. 7-11 for the Twenty-four Heroes, ch. 41, pp. 330-333, nn. 8-26, for the Twenty-four Pilgrimage Sites, and the Introduction, pp. 58-60, t. 1. 357. ^KP and SP have om̐ bodhicinttāmṛtabhāṇḍe hūm̐ phaṭ. 358. ^TS and VP have °ulukāśyāyai°. TS has °yamadāḍhayai°, and VP has °yama- dādyai°. TS and VP have °yamadaṃṣṭriṇyai°. KP and SP do not have svāhā on any line. KP and SP have in order °kākāśye°, °ulūkāśye°, °svānāśye°, °śūkarāśye°, °yamadāḍīye°, °yamadūtīye°, °yamamathanīye°, and °yamadaṃṣṭrīye°. 359. ^VP has. VP has °jvālāṃkula°. TS has °karṇvīra°, °lakṣmīvanta°, and °ghorāndha- kāra°. KP and SP do not have hūm̐ phaṭ on any line. KP and SP have °caṇḍogrā- hāye°, °gahvarāya°, °jvālāṃkulāya°, °kalaṇkabhairavāya°, °aṭuṭṭahāsāya°, °lakṣmīvanahutāsanāya°, °ghorāndharāya°, and °kili 2 lālavāya°. 146 360. ^TS has. VP has om̐ namaḥ sarvatathāgata suralalita° and °hoḥ kusumāñjalinātha vajrapuṣpaṃ°. See °kusumāñjalinātha°.200,211 361. ^KP, SP, and TS have the full text here. KP, SP, TS and VP have the Pañcopacāra Pūjā,211 first. TS then has °vajrasattvasaṃgrāhaka°,227 while KP, SP and VP then have the Ṣhoḍaśa Lāśyā.217-225 KP and SP then have om̐ hūm̐ svāhā°, °vajrasattva- saṃgrahodbhava°,227 and ṭarkija hūm̐ °,228 while VP has °vajrasattvasaṃgrāhaka°,227 then the Ṭakkirāja Mantra.156 KP and SP then have °sarvajñajñānasaṃdohaṃ°,166 instead of the following stotra. 362. ^TS has. VP has °vaiśvānalāmbho medanī. See also.294 363. ^TS and VP have °dhvaṣṭa°. TS has °hemācalāsā°. TS and VP have °paristhita°. VP have °padmāsanāsinamāsanaṃ° and does not have ākrāntā. TS has °dvaṃda- mālā dvalitopendra°. VP has °dvaṃdamādo ritopendro°. TS has °sūryacandrādi- devo°. VP has °kare racitaṃ°. VP has °trāsitaṃnaika°. VP has °dūritaṃ duṣkaraṃ°, and does not have °duṣṭaraṃ°. TS has °ghīraṃ gambhīraṃ°. VP has °hrīm̐-kāraṃ°. TS has °phet-kāraṃ°. VP has °hāhākāraṃ°. TS and VP have °candrārkka°. VP does not have °mahāśaṅkāharaṃ°. TS has °jvalata°. VP has °rasatavāhuyugma paraśupāśadvayajñāna°. VP has °vyāghrahastadvayena°, °visphula°, and °paraśurogra°, TS has °dvaja°. VP does not have °jvaladhvaja°. TS has °pāśarasa°, and VP has °pāśolasat°. TS has °brahmamuṇḍa° and VP has °brahmamudraiḥ°. TS has °medosinaṃ°, and VP has °medāsinaṃ°. TS has °maurita°. VP does not have °jñānīnaṃ°. VP has °ṣodśārdhārdha°, and TS has °ṣodaśārdha°. VP does not have °roṣaṇaṃ°., and has °saṃsārakāntā satāriṇaṃ°. 364. ^KP and SP have °vīraṃ vīreśvarāya°. KP, SP, TS and VP have °sannibhāya°. TS and VP have °jaṭāmukuṭotkaṭāya°, °daṃṣṭrākarālograbhīṣaṇa°, and °bhāsurāya°. TS and VP have °carmmāmbara°. TS and VP have °dhūmāndhakāra°. KP and SP have °dhūmāndhakārāya°. KP and SP have hūm̐ twice on each line. VP has here and again after the Tri-samādhi Pañca Buddha Stotra,392 and TS only has after said stotra. KP and SP have before their Tri-samādhi Pāpadeśanā,379 and at the end of the Tri-samādhi.392 KP also has as its Thvam̐ Chāye.170,211 David B. Gray (2007), The Cakrasamvara Tantra, ch. 25, p. 263, n. 3, has the Cakrasaṃvara Aṣhṭapada Dhātumantra as: bhagavate vīreśāya / mahākalpāgnisannibhāya / jaṭāmakuṭotkaṭāya / daṃṣṭrākarālograbhīṣaṇamukhāya / sahaśrabhujābhāsurāya / paraśupāśodyataśūlakhaṭvāṅgadhāriṇe / vyāghrājināmbaradharāya / mahādhūmrāndhakāravapuṣāya / and n. 1 specifies hūm̐ should be placed twice on each line. 365. ^TS and VP have the previous three mantras. See KP and SP,320 the Kalaśa Pūjā,405 and Vāruṇī Pūjā.441 366. ^TS and VP have °karatare°. TS has °śūnya°. VP has °samāṇḍaleyaṃ°. 147 367. ^TS and VP have their Āvāhana,136 Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 Vajravārāhī Maṇḍala, including a °vajrapuṣpaṃ°,146 Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā.155 TS has the full text. VP has abbreviations for the Svabhāva Śuddhāḥ Kāye, Pañcopacāra Pūjā, and Aṣhṭa Lāśyā. 368. ^DP has in the Kalaśa Pūjā.433 DP, TS and VP have °mantramūrti°, and °varadābhīmā°. Charya Nritya (The Tantric Buddhist Dance of Nepal) (n.d.), dance 33, Vajravārāhī, has the same as TS and VP. David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 160, has °vajravārāhīṃ°, °jineśvarīm°, and °laghubindunivāsinīm°. 369. ^TS has. VP has hūm̐ phaṭ after each pair. 370. ^TS and VP have °kartti°. TS has °sarvāntihanti°, °sphuratamṛtadhanā°, and °sarvadoṣṇā°. 371. ^TS has °kamalapatisiraṃ°, and °kālpādaṃ bhoparikālpā°. VP has °kālpādaṃ bodhikālpā°, and °mukta mūdhvasta hastā°. 372. ^VP has °mukhagaladasṛja°. VP has °mukhagaradamṛdaṃ°. TS has °svādugu muktananādā°. VP °svādagu°, and °kirāsyā°. TS and VP have °kroḍha°. 373. ^TS and VP have °paryyaṅka°. TS has °ṣadmuṇḍitāṅgī°. VP has °ṣaṭmudri tāṅgī°. ṣodaśādvāvalāṃgī°. 374. ^TS and VP have °sindurārūṇā°. VP has °priyāsānaṃga bhuja vasvāṅgakaragā°. TS has °lāchanā°. 375. ^TS has. VP has °vidhinā vidhānakaruṇā°. 376. ^VP has °pradāyikā°. TS has °yoginyā°, and °svānanāśyāmā sitā°. 377. ^TS and VP have °dhumra°. VP has °sadhusarā°. TS has °sadhuhāsanā°. VP has °padaṃ tāṇḍavaṃ. 378. ^TS has. VP has °svabhāvaka°. 379. ^TS and VP have om̐ first. KP and SP have °aṣilaṃ°. VP has °nahata°. VP has °punarakaraṇa°. KP and SP have °punaraparaṃ°, and °vidadhye°. VP has °jinasutaṃ°. KP and SP have °jinasuta°. KP has °anumoditānī bodhau bodhau samyak pariṇāmayāmi°. SP has °saṃpariṇāmayāmi°. KP and SP have °tritaya°. TS has °śaraṇaṃ yāvat gatosmi°. VP has °śaraṇaṃ yātosmi°. KP and SP have °gatosmin°. KP has °sarvabhāvena śaraṇaṃ yātibhiḥ sarvabhāvena°. KP and SP have °bodhicittaṃ vidadhye°. TS has °tathāgata sevyeti. VP has °tathā sevye ityādi yoga. KP and SP have °tathā seveti yogaḥ. TS has °ekarobhāva cintayet°. KP and SP do not have the last line samaya-sattva°. KP and SP have their Tri- samādhi Pāpadeśanā, after their Cakrasaṃvara Aṣhṭapada Dhātumantra.364 KP and SP then have their Brahmavihāra.299 See KP and SP.281 For doṣ as "fault" see (2007), Kiss of the Yoginī, ch. 3, p. 73, para. 1. 380. ^KP and SP have oṃ svabhāvaśuddhāḥ sarvadharmāṇāṃ°.193 KP and SP then have: Oṃ vajraśuddhāḥ sarvadharmā vajraśuddho'ham. Oṃ āḥ hūm̐. 148 381. ^TS and VP have °sarvatathāgatastu. Avagraha added. KP and SP have: Sarvavīrayoginīkāyavākcittasvabhāvātmako'ham abhiṣiñcantu māṃ sarvavīragaṇā oṃ śrīherukavajrasvabhāvātmako'ham. Cittamātraṃ tu vai tiṣṭet bodhisambhārapūraṇāt, Tato praṇidhānavaśāt śūnyatāto pratibuddhāḥ. 382. ^KP, SP, TS and VP have °yathā hi jātamātreṇa°,175 to °samāśriye hūm̐.176 383. ^TS and VP have. KP and SP have °traidhātukaṃ°. DP, NK and VP also have after pratibimbasamā dharmāḥ°.133 384. ^VP has. TS has °mukuṭa°, and °mukuṭaṃ°. KP and SP have: Idaṃ tat sarva-buddhānāṃ yuṣmākaṃ pūjanāya ca Pañcabuddhātmakaṃ makuṭaṃ pañcakulodbhavaṃ yathā. Oṃ sarvabuddhacūḍāmaṇimahāmakuṭaṃ pratīccha svāhā. SP also has in the Kalaśa Pūjā.429 See KP and SP Dhuṃ Cyāke.173 385. ^KP, SP, TS and VP have °vajradhātveśvarī°. KP and SP have °abhiṣiñca° for abhiṣiñcatu, and °bhruṃ°, °hūm̐ °, °trām̐ °, °hrīm̐ °, °aḥ°, respectively for māṃ, on each line. See °om̐ hūm̐ trām̐ hrīm̐ kham̐ °.386 386. ^TS and VP have. See Pañcagavya and GP Bali Bhāvanā °om̐ hūṃ trāṃ hrīṃ khaṃ°,17,249 KP and SP Makuṭa Abhiṣheka °bhruṃ°, °hūm̐ °, °trām̐ °, °hrīm̐ °, °aḥ°,385 and Ṣhoḍaśa Lāśyā °hūm̐ °, °trām̐ °, °hrīm̐ °, °aḥ°,217-225 387. ^KP, SP, TS and VP have. 388. ^KP and SP do not have om̐ . TS and VP have °hoḥ. KP and SP have °hoḥ vajraghaṇṭā aḥ aḥ. 389. ^KP and SP do not have om̐ . KP, SP, TS and VP have °śrī herukanāma°. The notes for TS have °śrī he amukanāma°. TS has °bhurbhavaḥ°. VP has °bhurbhuvaḥ°. KP and SP have °tathāgata ācāryaṃ bhūrbhuvaḥ°. KP and SP then have their vajrasattvasaṃgrahodbhava°.227 390. ^TS and VP have the full text for the Āvāhana,136 and Pādārgha.138 TS has the full text for Svabhāva Śuddhāḥ Kāye,137 the Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā,155 and VP has the abbreviations. VP has the full text for the Pañca Buddha and Tārā,140 TS only has the Pañca Buddha, and TS and VP have °vajrapuṣpaṃ°,146 afterward. KP and SP, on each line, have °vajrapuṣpaṃ pratīccha svāhā. KP and SP then have their Pañcopacāra Pūjā,211 °pheṃ pheṃ pheṃ°,195 °śrīherukapravarasaṃskārāya° Pādārgha,349 and Jaḥ Hūm̐ Vam̐ Hoḥ,199 Heruka's Essence Mantra,351 Pañcopacāra Pūjā,211 the Ṣhoḍaśa Lāśyā,217-225 and °sarvajña- jñānasaṃdohaṃ°.166 See KP and SP.392 391. ^TS and VP have. 392. ^TS and VP have the full Cakrasaṃvara Aṣhṭapada Dhātumantra,364 and KP and SP have an abbreviation. KP and SP then have their °pheṃ pheṃ pheṃ°,195 a 149 Pādārgha,138 Jaḥ Hūm̐ Vam̐ Hoḥ,199 Pañcopacāra Pūjā,211 the Ṣhoḍaśa Lāśyā,217-225 °sarvajñajñānasaṃdohaṃ°.166 See KP and SP.390 393. ^TS and VP have °vaśyaṃkarī° and °netrabhrāṃmaṇī°. TS has °vīṣaśoṣaṇī°. VP has °karālinī, parājaya, vijaya, saṃtrāsaṇī°. TS and VP have each name seperated by a comma. See VP Ānanda Stotra.453 394. ^TS and VP have the full text for the Āvāhana,136 Pādārgha,138 and the Cakrasaṃvara Vajravārāhī Maṇḍala,143-145 with °hūm̐ phaṭ svāhā, at the end of each line, and °vajrapuṣpaṃ°146 at the end. TS has the full text for Svabhāva Śuddhāḥ Kāye,137 the Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā,155 and VP has the abbreviations. TS and VP have instructions to recite the Mūla Mantra jāpa.320 TS and VP have the full text for °sarvajñajñānasaṃdohaṃ°.166 TS has the full text for the tantric offerings,168 and VP has them abbreviated. TS and VP have the full text for om̐ akāro mukhaṃ°.266 KP and SP, after their Tri-samādhi, have a Bali Bhāvanā. See Bali Pūjā.457 VP has another Rahasya Pūjā, and then a Yogambara Samādhi, which is not included. See SP and VP.283 395. ^KP, SP and VP have. KP and SP call it Pūrṇakalaśa. DP has a Sthāpanā Pūjā here, and a Kirtikalaśa Pūjā after its Pātra Pūjā.455 396. ^VP has. See Nyāsa Jāpa in the Svabhāva Pūjā.134 397. ^KP and SP have their Kalaśa Āvāhana before °vajrāmṛtodaka°.398 See Āvāhana,136 and Kalaśa Āvāhana.414 KP and SP then have their oṃ svabhāvaśuddhāḥ sarvadharmāḥ°,193 after each of their Āvāhana. KP and SP then have bhagavan śrī amuka vidyārāja tyādi. 398. ^VP has. KP and SP have without om̐ before tapte. 399. ^VP has the previous two mantras. See DP vajrarakṣe.282,447,455 400. ^VP has. KP and SP have °ratnamayaṃ°, and °āḥ kārajaṃ°. 401. ^VP has °vicintyaṃ°. KP and SP have °vicintya°. 402. ^KP and SP have °hṛdvījaya°. KP, SP and VP have °mānīya°. Changed mānīya to mānanīya. KP and SP have °pādyācamanā dakaṃ kṛtvā. 403. ^KP and SP have °praviśya°. KP, SP and VP have °cinhe°. VP has °eki°. KP and SP have °cintayetaṃ. 404. ^DP has its Nirāñjana404-413 in its Pātra, Kirtikalaśa, and Pratimā Devatā pūjās.455 405. ^DP has °āḥ hūm̐ khaṇḍarohe°. See DP.404 KP and SP have om̐ khaṇḍarohe hūm̐ °. For Khaṇḍarohā mantras see KP and SP,320 the Cakrasamvara Maṇḍala,143 Tri- samādhi Maṇḍala,356 Hasta Pūjā,365 and Vāruṇī Pūjā.441 406. ^VP has. KP and SP, after °sarvāvaraṇamalāpanay°,407 have om̐ āḥ khaṇḍarohe vajrasattvasya sarvapāpaṃ jvala jvala jvālaya jvālaya hūm̐ phaṭ. See Khaṇḍa- rohā.405 DP has om̐ āḥ vighnāntakṛtsarva vighna hara 2 hūm̐ phaṭ svāhā. See DP.404 407. ^VP has. DP has om̐ āḥ vighnāntakṛtsarvāvaraṇa malāpanaya hūm̐ phaṭ svāhā. See DP.404,410 KP and SP, before °jvala jvala jvālaya jvālaya°,406 have om̐ khaṇḍarohe 150 vajrasattvasya sarvāvaraṇamalāpanay hūm̐ phaṭ. See Khaṇḍarohā.405 408. ^VP only has kuru one time. DP, after °sarva kleśopakleśa śāntiṃ°,410 has om̐ āḥ khaṇḍarohe sarvapāpa°. See DP.404,409 KP and SP, after °puṇyajñānasambhāran°,409 has om̐ āḥ khaṇḍarohe vajrasattvasya sarvavighnamārān bhasmin kuru hūm̐ phaṭ. See Khaṇḍarohā.405 KP and SP then have oṃ akāro mukha°,266 and then °bhara 2 sambhara 2°.411 409. ^VP has °jñānasaṃbhāran dhoṣay 2°. DP, after °sarvapāpavighnamārān°,408 has om̐ āḥ vighnāntakṛtsarva puṇyajñāna sambhārā°. See DP.404,411 KP and SP, before °sarvavighnamārān°,408 have om̐ āḥ khaṇḍarohe vajrasattvasya puṇyajñāna- sambhāran ḍhokay hūm̐ phaṭ. See Khaṇḍarohā,405 and KP and SP.410 410. ^VP has. DP, after °sarvāvaraṇa malāpanaya°,407 has om̐ āḥ vighnāntakṛtsarva kleśopakleśa°. See DP.404,408 KP and SP, before °puṇyajñānasambhāran°,409 has om̐ āḥ khaṇḍarohe vajrasattvasya sarvakleśopakleśaśānti kuru hūm̐ phaṭ. See Khaṇḍarohā.405 411. ^VP has. KP and SP, after °sarvavighnamārān°,408 have om̐ bhara 2 sambhara 2 indriyavalaviśodhane hūm̐ rurucale svāhā. KP and SP then have their long Pañcopacāra Pūjā.211 See KP and SP.413 DP, after °puṇyajñānasambhāran°,409 has om̐ āḥ vighnāntakṛta bhara 2 sambhara 2 indriyavala viśodhanī 2 hūm̐ phaṭ svāhā. DP then has om̐ sarva tathāgata kāya viśodhane hūm̐ phaṭ svāhā. DP then has om̐ āḥ hūm̐ ārati ādau kalyāṇaṃ°.121 DP then has tuṣṭāḥ°.413 See DP.31,404,408 412. ^VP has. 413. ^VP has tuṣṭā sarvārthasiddhi vimala-sumanaso maṅgalaṃ bodhisantu. DP, after °bhara 2 sambhara 2°,411 has °bo diśantu. DP also has in its Kīgaḥ Tine.477 KP and SP, after their Nirāñjana,404-413 have a partial version of their long Pañcopacāra Pūjā,211 as adya me saphalaṃ janma°, to Samay Chāye. KP and SP both have Thvam̐ Chāye. KP and SP then have Sāduru Chāye, to Mata Biye, and end there. For full text see KP and SP.211 414. ^VP, for amuka, has °sampūrṇa-kalaśa° to °vajravārāhī°, and °vaiśvānara deva- devī°.109-116 KP and SP, before °vajrāmṛtodaka°,397 each have their Kalaśa Āvāhana: KP: Bhagavan śrī śrī śrī kalaśa candrasūrya svarūpa (saguṇa dīpa) māmakī devatā pūjā nimityarthaṃ SP: Bhagavan śrī 3 pūrṇkalaśa aṣṭamaṃgalādi saguṇa dīpa makuṭa pūjā nimityarthaṃ See Āvāhana.136 DP has: Om̐ bhagavan śrīmat śrī śrī gaṇeśa, mahākāla, āyuvṛddhi, vaiśvānara, cakrasaṃvara, vajravārāhī svarūpāñjana sindurādi sagaṇebhya āvāhanāya idaṃ vajra dhūpaṃ niryātyāmi. See Kalaśa Pādārgha.415 DP then has the following dhyānas for Gaṇeśa, Mahākāla, Sagaṃ Dhaupatiyā, Sukundā, Mohanī, and Sinhaḥ respectively as: Kharvalamvodaraṃ vīraṃ gajavaktaṃ trilocanaṃ, 151 Sarvavidhnaharaṃdeva gaṇādhipaṃ vibhāvayet. Kharvalamvodaraṃ vīraṃ vyomavarṇa virājitaṃ, Draṃṣṭrotkaṭakarārāsyai akṣobhyakṛtamauriṇaṃ. Savākrānta mahāghoraṃ sarpābharṇa bhūṣitaṃ, Daśakroḍha mahārāja mahākālaṃ vibhāvayet. Ayubṛddhi yaśaścaiva prajñādhana sukhastathā, Ārogyalakṣmī santāna saptabṛddhiṃ dadātiya. Dharmodaya susasthāne caturdiga svarūpakam, Maitryādi deda rūpaṃ ca saptabṛddhi vibhāvayet. Raṃkāra saṃjātaṃ trikoṇajvalita prabhaṃ, Jagadndha vināśāya vaiśvānaraṃ vibhāvayet. Āliḍhāsanasaṃsthānaṃ° (See DP.280) Vam̐ kāra vījamutpannāṃ dharmodaye vyavasthitāṃ japāsinduravarṇābhā vajradevī vibhāvayet. 415. ^DP and VP have the abbreviation for Svabhāva Śuddhāḥ Kāye.137 VP has the same deities, and DP has gaṇeśa to sindurādi, from their Kalaśa Āvāhana.414 KP and SP have the same as their Kalaśa Āvāhana,414 with the ending °pravara satkātebhya pādyārgham ācamanaṃ procchamaṇa pratīccha svāhā. KP and SP then have their Jaḥ Hūm̐ Vam̐ Hoḥ.199 416. ^VP has the full text for the Pañca Buddha and Tārā.140 VP then has °vajrapuṣpaṃ°,146 after this and next nine mandala mantras.417-424 KP has oṃ vajra vairocanāy svāhā, ityādi. SP has the Sangha Maṇḍala,142 with °ārya° before each bodhisattva, °vajrapuṣpaṃ pratīccha svāhā° after, with the following as °āryāvalokitesvarāya°, °maitrāya°, and °sarvanīvaraṇaviskuṃbhīya°. SP then has the Aṣṭamaṅgala mantras as oṃ° °vajrapuṣpaṃ pratīccha svāhā°, for °śrīvatsāya°, °puṇḍarīkāya°, °dhvajāya°, °kalaśāya °, °cāmare°, °matsyayugme°, °chatrāya°, and °śaṃkhāya°. 417. ^VP has. See VP.416 VP then has °vajrapuṣpaṃ°.146 DP has only the first four mantras, with °namaḥ svāhā° at the end. 418. ^VP has. VP also has in its Svabhāva Pūjā.140 See VP.416 DP has the mantras as °mam̐ mahākālāya°, °hūm̐ kālāyai°, °mahākālyai°, °kālyai°, °karāyai°, °kaṃ kālyai°, and °kapāladharāya°, with °namaḥ svāhā° at the end. 419. ^VP has. See VP.416 DP has the mantras as °āyurvṛddhaye°, °yaśovṛddhaye°, °prajñāvṛddhaye°, °sukhavṛddhaye°, °dhanavṛddhaye°, °gaṇavṛddhaye°, °santānavṛddhaye°, with °namaḥ svāhā° at the end. KP has oṃ candrādhipate svāhā ityādi. SP has oṃ° °vajrapuṣpaṃ pratīccha svāhā°, for the Nakṣhatra mantras, with °candrāya nakṣatrādhipate° at the beginning, and °abhijite°, between °uttarāṣāḍhāyai° and °śravaṇāyai°. 420. ^VP has the full text for the Pañca Gomātā Maṇḍala.22 See VP.416 421. ^VP has the previous mandala mantras for Vasundharā and Lakṣhmī. See VP.416 152 422. ^VP has the full text for the Cakrasaṃvara and Vajravārāhī Maṇḍala,143-145 without °cakrasamvara° and °cakranāthāya°. See VP.416 DP, after the Vaiśvānara Maṇḍala,423 has the same as its Svabhāva Pūjā.143-145 423. ^VP has °dhanaṃdāya°. See VP.416 DP, before the Cakrasaṃvara and Vajravārāhī MaṇḍalaVajravārāhī Maṇḍala,145,422 has the first three, then °dhanajapāya°, °agnaye°, and °tejokarāya°. KP has oṃ sūryāy grahādhipati, ityādi. SP has oṃ° °vajrapuṣpaṃ pratīccha svāhā°, for the Navagraha mantras, with °sūryāya grahādhipate°, °somāya° to °śukrāya°, °śaniścarāya°, °rāhave°, and °ketave°. KP then has its mantras for Māmakī and Ānanda.449 424. ^VP has. See VP.416 See °vajrapuṣpaṃ°.146 425. ^DP, KP, SP and VP have the abbreviation for their Pañcopacāra Pūjā. 211 DP and VP have the abbreviation for their Aṣhṭa Lāśyā.155 KP and SP have the abbreviation for their Ṣhoḍaśa Lāśyā.217-225 426. ^VP has its Pañca Buddha, Vairocana, and Vajrasattva stotras.159,160 See Triratna, Vajrasattva, Pañca Buddha, Ārya Tārā, and Tārā stotras.158-164 427. ^VP has. VP also has in its Svabhāva Pūjā,160 and Kīgaḥ Tine.472 DP has: Om̐ vighneśvarāya vīrāya viśvarūpāyate namaḥ Sarvavighnaṃ heraṃdevaṃ gaṇādhipaṃ namāmyahaṃ. DP also has in its Kīgaḥ Tine.472 See KP Ganeśa Stotra.288,472 KP has its Pratimā Devatā Stotra as: Ākāśo nirmalobhūto niṣprapañcaguṇāśrayaḥ, Pañcaskandhātmakaṃ śāntaṃ tasmai stūpātmane namaḥ. KP and SP also have in their Guru Pādārgha,12 and first and second Kīgaḥ Tine.288,472 SP has its Pūrṅakalaśa Stotra as: Oṃ pūrṅamadaḥ pūrṅamidaṃ pūrṅāt pūrṅamudacyate, Pūrṅasya pūrṅamādāya pūrṅamevāvaśiṣyate. 428. ^VP has. VP also has in its Svabhāva Pūjā,160 and Kīgaḥ Tine.472 DP has °kṛṣṇavarṇa°. DP also has in its Kīgaḥ Tine.472 SP has its Aṣṭamaṅgala Stotra as: Śrī vatsapuṇḍarīkaṃ dhvajavarakalaśaṃ cāmaraṃ matsyayugmaṃ Taṃ chatraṃ hemadaṇḍaṃ raviśaśiudayo dakṣiṇā varttaśaṃkham. 429. ^SP has °āyurvṛddhi°. DP and VP have °āyuvṛddhi°. DP, KP, SP and VP have °yaśovṛddhi°. KP, SP and David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 160, have °vṛddhividyā sukhas°. DP has °ārogya°. VP has °āyurārogya°. VP has °saṃtāna°. DP has °saṃtāna saṃtute sapta vṛddhaye. KP has °saptavṛddhi°. DP and VP also have in their Kīgaḥ Tine.472,478 SP then has its Makuṭa Stotra pañcabuddhātmakaṃ°.384 430. ^VP has the full text. See Pañca Gomātā Stotra.25 431. ^VP has. VP also has in its Kīgaḥ Tine.472 KP and SP, in their Kīgaḥ Tine,472 have their Vasundhārā Stotra as °tāraṇīṃ, deśayāmi manuṣyāṇāṃ sarvaduḥkha- 153 pramocanīm. DP, in its Kīgaḥ Tine,472 has its Vasundharā Stotra as: Om̐ namaste'tu mahādevī sarvasatvārtha dāyanī, Namaste divyarūpi ca vasudhārā namo'stute. 432. ^VP has °mahālakṣmīṃ°. VP also has in its Kīgaḥ Tine.472 Anusvara removed. 433. ^VP first has om̐ namaḥ śrī cakrasaṃvarāya. See also.294 VP then has its full text. See Cakrasaṃvara Vajravārāhī Stotra.166,167 DP, after its Vaiśvānara Stotra,434 has °saṃdehaṃ°. DP has the Vajravārāhī Stotra from the Tri-samādhi.368 434. ^DP has before its Cakrasaṃvara Vajravārāhī Stotra.433 KP and SP have °rūjeśaṃ°. DP and VP have °rūjesaṃ°. DP and VP have vaiśravarṇa for suviśuddhaṃ. DP has °mahojjvalaṃ°. KP has °sarvasiddhiṃ°. DP and VP also have in their Kīgaḥ Tine. 472 David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has rū-je-saṃ- bījasaṃjātaṃ vaiśvavarṇa-mahojvalaṃ°. KP then has its Māmakī Stotra.454 435. ^DP and VP have the tantric offerings abbreviated.168 DP and VP have the full text for om̐ akāro mukhaṃ°.266 KP and SP have vibhrāṇaṃ buddha bimbaṃ ityādi.262 KP and SP then have their Tāynaṃ Pūjā Yāye,174 om̐ akālamukha tyādi°,266 Dakṣiṇā Chāye,172 and Śatākṣara Mantra.267 KP and SP then have their Pratimā Devatā Pūjā, which is not included. SP then has its Gulupāḥ Pūjā, a saṃkalpa for the Saptavidhānottara Pūjā, a Mahāmegha Dhāraṇī, Pratimā Devatā Dhyāna, Saptavidhānottara Bhāvanā, and Ratna Maṇḍala Dvahalape. KP and SP then have their Cākaḥ Pūjā.456 436. ^DP has its Vāruṇī Āvāhana here.443 437. ^VP has. DP has °sāgara°, and °śubha°. 438. ^VP has °tatotpannā°. DP and VP have °sūrā°. VP has °uditārkka°, and °rākṣā- rasa°. 439. ^VP has °nānāratna°, and °rāgavajre na°. DP has °devyā°. 440. ^DP has °dhāraṇīdevī°. VP has °vasa°. 441. ^DP has. VP has bhāvayet as a part of the next sentence. 442. ^VP has. DP has om̐ khaṇḍarohe hūm̐ phaṭ. See jāpa134 KP and SP,320 and Kalaśa Pūjā.405 443. ^VP has the full text here. DP has before its Vāruṇī Dhyāna.436 See Āvāhana.136 444. ^DP has amṛte only one time. VP has amṛta for amṛtaṃ. See VP.171 445. ^VP has. DP has without akham̐. See akham̐.171,332,333,476 446. ^DP and VP have their full texts.330 DP does not have om̐ āḥ hūm̐. 447. ^VP has. DP has om̐ vajrarakṣe hūm̐ , three times. See DP vajrarakṣe.282,399,455 448. ^DP and VP have the abbreviation for Svabhāva Śuddhāḥ Kāye.137 DP and VP have the full text for the Pādārgha.138 154 449. ^VP has. DP, for each line, has °namaḥ svāhā. VP then has °vajrapuṣpaṃ°.146 DP also has these, and the Vāruṇī Maṇḍala Mantras,450 in its Pañcāṅkuśa Pūjā.476 KP, in its Kalaśa Pūjā,423 has oṃ° °vajra puṣpaṃ pratīccha svāhā°, for °māmakī devyai°, °ānandāya°, °paramānandāya °, °vīramānandāya°, °sarvajñānandāya°, and °ānandāyai°. 450. ^DP and VP have. See DP.449 451. ^DP and VP have. See °vajrapuṣpaṃ°.146 452. ^DP and VP have abbreviations for the Pañcopacāra Pūjā,211 and Aṣhṭa Lāśyā.155 453. ^DP has °paramānanda°, and °saviramānanda°. DP also has in its Kīgaḥ Tine.472 VP has: Ānandaṃ girijākāntaṃ sahajānanda rupiṇī, Prajñā jñāna svarūpātmā vandehaṃ mokṣadāyanī. VP associates with Jambhanī Devī.169,279,393 See DP Jñānaḍākinī Stotra.157 David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has two versions. For the first see Khāy Chāye.169 Gellner has the second version as: Ānandaṃ viramānandaṃ paramānandaṃ namo 'stu te Sahajānandaṃ vīravīreśvarāya namo 'stu te. 454. ^David N. Gellner (1992) Monk, Householder, and Tantric Priest, p. 161, has °māmakīṃ. DP and VP have nīlanīlāṃca nīlābhā°, from the Mantra Pātra.335 KP, in its Kalaśa Pūjā,434 has its Māmakī Stotra as: Lākṣārasasamāvarṇāṃ bhujāṣṭādaśa sāyudhaṃ, Bhaktyāhaṃ tvāṃ namasyāmi hyākṣayā bhava māmakī. 455. ^DP and VP have the tantric offerings abbreviated.168 DP and VP have the full text for om̐ akāro mukhaṃ°.266 DP then has its Pātra, Kirtikalaśa, and Pratimā Devatā pūjās. See DP Sthāpanā Pūjā.395 DP, in the Pātra Pūjā, has an Āvāhana,136 for vam̐ vajra vairocanī, vajra karoṭaka devī. DP then has a Pātra Dhyāna as: Om̐ kam̐kāreṇa kapālaṃ ca pam̐kāreṇa padmabhājanaṃ, Mṛnmayaṃ kurmajaṃ caiva kāṃśajaṃ loha tāmrajaṃ. Hemajaṃ rūpyajaṃ cāpi śuktijaṃ śaṃkhajaṃ tathā, Nārīkelavaraṃ śreṣṭaṃ tathānyakāṃ ca saṃbhavaṃ. Gokudahana saṃjātaṃ karpparaṃ pātra mucyate, Tatra mām̐kāra saṃjātaṃ māmakīṃ parameśvarīṃ. Vairocanīṃ svayaṃ dhyātvāḥ bhāvaye yogavitsadā. DP then has om̐ śaṃkhodaya°.321 DP then draws a six-pointed star and Hūm̐ on the pātra, and has: Om̐ sarvaḍākinyā pātre abhivāsayādi hūm̐. DP then pours beer into the pātra, and has: Om̐ āḥ hūm̐kāra raśminā jñānāmṛta mānīya pātre praveśaya 155 Om̐ amṛte amṛtodbhava amṛta saṃbhave amṛtaṃ praveśaya hūm̐. DP then seeds the pātra, offers gold or money, and has om̐ namo bhagavate vāruṇī amṛte°.333 DP then has: Om̐ sarvabhakṣakāminī guhyavajriṇī sarvadravya vyāpinī, Kroḍheśvarī śodhay 2 om̐ āḥ hūm̐ phaṭ svāhā. See DP, KP and SP °surābhakṣakāminī°.332 DP then puts the remaining mantra pātra beer into the pātra, and has: Om̐ haḥ hoḥ hrīm̐ svāhā. Om̐ haḥkāre harate°.329,330 DP then has om̐ vajrarakṣe hūm̐ , three times. See DP vajrarakṣe.282,399,447 DP then has its Nirāñjana,404-413 Svabhāva Śuddhāḥ Kāye,137 and Pādārgha.138 DP then has the mandala mantras for °vam̐ vairocanīya°, with °ḍākinyai° through °samaya- visamayakaroṭakāya°,143,144 and °vajrapuṣpaṃ°.146 DP then has the Pañcopacāra Pūjā,211 and Aṣhṭa Lāśya.155 DP then has its Pātra Stotra as: Om̐ ḍākinī ca tathā lāmā khaṇḍarohāya rūpinī, Catvārodigasthitā ca sarvasiddhi pradāyikā. DP then has om̐ suprasthita vajra āsane svāhā. DP then has an Āvāhana,136 for vairocanādi pañcabuddha, Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 for the °pañcabuddha°, mandala mantras as °om̐ ārya° °namaḥ svāhā° for the Pañca Buddha,140 °vajrapuṣpaṃ°,146 Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 the Pañca Buddha Stotra,160 the tantric offerings,168 and om̐ akāro mukhaṃ°.266 DP, in its Kartikalaśa Pūjā, then has an Āvāhana,136 for sampūrṇa māmakīdevī, and a Māmakī Dhyāna: Om̐ mām̐kāre māmakī raktā vajraghaṇṭā dharā śubhā, Tatra hrīm̐ kārajaṃ padmabhājanaṃ bhāvaya śudhī. Hūm̐ kārākṣobhyakṛṣṇantu vajraghaṇṭā dharaṃ śubhaṃ, Tayo saṃputayogena mahārāga dravodbhūtaṃ. Svayaṃkṛṣṇaṃ svayaṃpītaṃ svayaṃraktaṃ svayaṃsitaṃ, Svayaṃ śyāmaṃ svayaṃ nīlaṃ hṛtsacarācaraṃ. Svayaṃprajñā sukhopāya svayaṃ kundurujantathā, Sukhaṃbhāva sukhābhāva vajrasattva sukhasmṛtā. DP then has jāpa as om̐ sampūrṇaṃ māmakīya hūm̐ phaṭ svāhā. DP then offers a piece of meat to the Kirtikalaśa, and purifies with the garuḍa mudrā and mantra: Om̐ āḥ hūm̐. Om̐ namo bhagavatī māmakī amṛtodbhave amṛtasaṃbhave ehyehi amṛtaṃ praveśaya hūm̐ svāhā. DP then pours three drops from the mantra pātra and has om̐ amṛte amṛta praveśaya hūm̐. See VP Aylāḥ Chāye.171 DP then has Om̐ haḥ hoḥ hrīm̐ svāhā. Om̐ haḥkāre harate°,329,330 om̐ vajrarakṣe hūm̐ , three times,282,399,447 its Nirāñjana,404-413 Svabhāva Śuddhāḥ Kāye,137 and Pādārgha,138 for °sampūrṇa māmakī devyai°, mandala mantras as °om̐ ° °namaḥ svāhā° for °sampūrṇa māmakīdevyai°, °ḍākinyai° through °rūpiṇyai°,143 °pūrṇagirī devyai°, °hemācerāyai°, °urdha- 156 pradāyai°, and °vajrapuṣpaṃ°.146 DP then has its Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 and Kirtikalaśa Stotra as: Om̐ raktabandhu kasaṃkāśānābhimadhye vyavisthitā, Yā khadhātu sṭitādevī namāmi jñānarūpinī. Nīlanīlaṃ ca nīlābhā°.335 DP also has its Kirtikalaśa Stotra in its Kīgaḥ Tine.472 DP then has the tantric offerings,168 and om̐ akāro mukhaṃ°.266 DP, in its Pratimā Devatā Pūjā, then has an Āvāhana,136 to the same deities as its Svabhāva Pūjā, with a full stop between parameśvara and ahaṃ, °yajamānasyānukaṃpāya°, and āryatārā for pañcatārā. DP then has a Saṃvara Dhyāna: Hūm̐ jātaṃ vedavaktraṃ ka kha ga gha nabhitaṃ śyāma raktaṃ supītaṃ, Yukte khaṇḍendu viśva śaśīmaṇi sirasi subhraṃ muṇḍāli bhuṣā. Sūryākṣa sūryavāhu pramudita pramadā vajraghaṇṭā ca dhṛtyā, Chagre vaidanti carma ḍamaru kara dharaṃ kartti paraśu triśulaṃ. Khaṭvāṃga pātra pāśaṃ dvitīya kara dharaṃ muṇḍamālā praśobhaṃ, Āliḍhākrāntamāne dhṛta sukuca yuge bhairavo kālirātryā. Khaṭmudrāṃgī praśobhaṃ navarasa rasikaṃ dvīpacarmāmvarādyaṃ, Prajñopāyaikarūpaṃ daśaravi kiraṇaṃ bhāvayet saṃvara śrī. See Cakrasaṃvara Dhyāna.312 DP then has jāpa,134 om̐ vajrarakṣe hūm̐ , three times,282,399,447 its Nirāñjana,404-413 Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 mandala mantras for all the deities from its Svabhāva Pūjā,139,140 with ārya before each Pañca Buddha, °vajrapuṣpaṃ°,146 Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 and all the stotras from its Svabhāva Pūjā,157-160,162,166,167 with Caṇḍamahāroṣaṇa, and Dveṣavajrī before Yogāmbara and Jñānaḍākinī, and the Triratna Vandanā,123 as an alternate optional version for the Vajrasattva Stotra.159 DP then has its Stotra as: Om̐ śunyatā karuṇātmanaṃ traidhātuka namaskṛtaṃ, Jvalatakalpāgnīvattejaṃ namaste vajrayoginī. Evaṃkāra samāsīnaṃ sahajānanda rūpinī, Prajñājñāna sthitāyogi namaste vajrayoginī. DP then has its Mañjuśrī Stotra as: Om̐ mañjuśrīyaṃ mahāvīraṃ khaḍgapustakadhāraṇaḥ, Sarvavidyā guṇādhāraṃ vāgīśvaraṃ namāmyahaṃ. DP also has its Mañjuśrī Stotra in its Kīgaḥ Tine.472 See KP Mañjuśrī Stotra.472 DP then has its Amoghapāśa Lokeśvara Stotra,165 the tantric offerings,168 and om̐ akāro mukhaṃ°.266 DP, in its Prajñābva Pūjā, then has om̐ śaṃkhodaka°,321 an Āvāhana,136 for vajrayoginī devī, Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 Vajravārāhī Maṇḍala,145 °vajrapuṣpaṃ°,146 Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 and its Vajrayoginī Stotra as om̐ natvā śrī vajravārāhī sarvapāpa°,167 and evaṃkāra samāsīnaṃ° (see above.) DP then has the tantric offerings,168 and om̐ akāro mukhaṃ°.266 DP then has its Cākaḥ Pūjā.456 157 456. ^DP, KP, SP and VP have instructions for their Cākaḥ Pūjā. DP has its after its Prajñābva Pūjā.455 KP and SP have after their Partimā Devetā, and subsequent pūjās.435 457. ^KP and SP have their Bali Bhāvanā at the end of their Tri-samādhi.394 458. ^KP and SP have °ācamanaṃ prokṣamanaṃ°.248 See KP and SP.457 459. ^VP has °yaṃkāreṇa°, °raṃkāreṇa°, °kaṃkāreṇa°, and °ākāreṇa°. KP and SP have: Purato yam̐ kāreṇa vāyumaṇḍalam, tadupari ram̐kāreṇāgnimaṇḍalam. Tatra āḥ kārapariṇataṃ śuklapadmabhājanaṃ muṇḍatritayacūḍikoparivyavasthitaṃ padmabhājanam. See KP and SP.457 See Guru Maṇḍala Bali Bhāvanā.249 460. ^VP has °paripūritaṃ om̐ bum̐ °, °adhiṣṭhita°, and °pradīpaṃ°. KP and SP have °bhaktādiṃ om̐ trām̐ ām̐ kham̐ hūm̐ lāṃ°, °vam̐kārajātādhiṣṭhitaṃ°, and °rūpeṇa°. See KP and SP.457 See Guru Maṇḍala Bali Bhāvanā.249 461. ^VP has vāto tejo paritāgni tāpa vilīnataṃ nāmākṣarādikaṃ°. KP and SP have °devarūpaṃ dṛṣṭvā. See KP and SP.457 See Guru Maṇḍala Bali Bhāvanā.249 462. ^VP has °vāṣya°, °śuklaṃ°, and °pātārasa varṇa°. KP and SP have: Taduparipāradavarṇavitastimātrāntaritāṃ hūm̐, Bhavādhomukhāmṛtamaya śuklakhaṭvāṅgaṃ vilīne , Tadravapāradavarṇaśītibhūtañca dṛṣṭvā, Tadupari ālikālipariṇataṃ oṃ āḥ hūm̐ kārebhyo anukrameṇoparibhyaścakradevatā sphāritā, Jagadarthaṃ kṛtvā sakalāmṛtasamānīya samāpattipūrvakaṃ dravibhūya yathā yathā teṣu bījeṣu pratiṣṭhā bhāvanīyā, Tataḥ oṃ ārādikrameṇāvilīnamavalokya akṣareṇādhiṣṭhāna. Oṃ āḥ hūm̐ . Bali adhiṣṭhāna. See KP and SP.457 See Guru Maṇḍala Bali Bhāvanā.249 463. ^VP has its Svabhāva Śuddhāḥ Kāye,137 and Pādārgha138 as °mahābalyārcana devatā°. KP and SP have a Pādārgha,138 and their Jaḥ Hūm̐ Vam̐ Hoḥ.199 See KP and SP.457 DP has its om̐ akāro mukhaṃ°.266 464. ^VP has. 465. ^VP has °ugracaṇḍe°. DP has °bramhāyanī°. VP have °bramhāyaṇī°. DP has °rudrāyanyai°. VP has °raudrāyaṇyai°. VP has °kaumārīyai°. DP, after °mahā- lakṣmyai° and before °gaṇeśāye°, has °siṃghinyai°, and °vyāghrinyai°. VP, for °gaṇeśāye° and °kumārāya°, have °gaṃgaṇapataye° and °mam̐ mahākālāya°. VP then has °vaṭukanāthāya°. 466. ^VP does not have om̐ . DP and VP have °vajrapuṣpaṃ praticcha namaḥ svāhā.146 467. ^DP, KP, SP and VP have their Pañcopacāra Pūjā.211 DP and VP have their Aṣhṭa Lāśyā.155 KP and SP have their Śhodaśa Lāśyā.217-225 See KP and SP.457 158 468. ^VP has the previous stotra as °bhairavaṃścaiva kapālī°, °bramhāyaṇī°, and °raudrāyaṇī°. VP also has in its Kīgaḥ Tine.472 DP has its Aṣhṭa Mātṛkā Stotra as: Om̐ bramhāyanī rudrāyanīścaiva kaumārī vaiṣṇuvīstathā, Vārāhī ca tathaindrāyaṇī cāmuṇḍā mahālakṣmī namo'stute. Aṣṭakṣetra sthitā devī aṣṭabṛkṣa nivāsini, Aṣṭa bhairava saṃyuktaṃ aṣṭa mātṛkā namo'stute. DP also has the second verse of its Aṣhṭa Mātṛkā Stotra in its Kīgaḥ Tine.472 DP then has its full Lokapāla Stotra,262 with the difference °nivāriṇī°. KP and SP have an alternative set of mantras: Tatoḥ ālikālipariṇatacandrasūryasvabhāvakaradvayāntargataṃ Hūm̐ kāra dṛṣṭvā anyo'nyānugatāḥ sarvadharmāḥ. Oṃ parasparānupagatāḥ sarvadharmāḥ. Oṃ atyantānugatāḥ pratiṣṭitāḥ sarvadharmāḥ. Devyapramāṇaṃ samayapramāṇaṃ taduktavācaśca parapramāṇaṃ, Etena satyena baveyūretā devyāmamānugrahahetubhūtāḥ. hūm̐ bhava śuklajihvāṃ vibhāvya, oṃ vajrāñjali ho. Jaḥ hūm̐ vam̐ hoḥ vajraḍākinī samayasattvaṃ dṛśya ho. KP and SP then have their Kara Kara Mantra.356 KP then has the dhāraṇī: Oṃ khakha khāhi 2 sarvayakṣarākṣabhūtapretapiśāconmādārapas- māraḍākaḍākinyādaya idaṃ valī gṛṇhantu samaya rakṣantu samaya sarvasiddhi me prayacchantu yathaiva bhujartha pivarthaa jighratha mātrikamarthaṃ mama sarvākāratayā satsukhapravṛddhaye sahāyakā bhavantu hūm̐ hūm̐ phaṭ phaṭ svāhā. SP has the same dhāraṇī as °mama sarvasatvānāṃcasarvākāratayā°. KP and SP then have bhagavan śrī trisamādhi valipūjānimityarthaṃ svabhāvaśuddhā sarvadharmāḥ°.193 469. ^KP, SP and VP have their tantric offerings.168 See om̐ akāro mukha°.266 470. ^See KP and SP.283 471. ^VP has its Rahasya Pūjā abbreviated. DP has the full text. See Rahasya Pūjā. 283,291 SP has its Pañca Buddha Maṇḍala,140 and KP has abbreviated in a footnote. KP has mandala mantras for the pīṭas as oṃ° °svāhā, for °pīṭhopapīṭhāya°, °kṣetro- pakṣetra°, °chandopachanda°, °melāpakopamelāpaka°, °śmasānopaśmasāna°. KP and SP then offer incense, a gvaḥjā, ṭīkā, rice and their Pañcopacāra Pūjā.211 SP then has its Ratna Maṇḍala Stotra,213-215 and KP has abbreviated in the same footnote above. KP then has its Pīṭha Stotra as: Oṃ pīṭhopapīṭha-kṣetropakṣetra-chandohopachandoha- melāpakopamelāpaka-śmasānopaśmasānavāsinīraṃ vīraṃ vīreśvarī sarvān bhaktitaḥ praṇamāmyaham, See KP Tri-samādhi.346 159 472. ^DP and VP have their Bodhisattva Stotra.230-242 KP and SP only have the first two verses,230-232 from their Bodhisattva Stotra. VP then has their Pañca Buddha and Vairocana,160 Vajrasattva,159 Gaṇeśa,427 Mahākāla,428 Āryuvṛddhi,429 Pañca Gomātā,25 Vasundharā,431 Lakṣhmī,432 Cakrasaṃvara,166 Vajravārāhī,167 Vaiśvānara,434 Mahābali,468 Sūrya,10-11 and Lokāpāla and Daśakrodha262 stotras. DP has Cakrasaṃvara,166 Vajravārāhī,167 Hevajra, Nairātmā, Yogāmbara, Jñānaḍākinī, Caṇḍamahāroṣaṇa and Dveṣavajrī,157 Vajrasattva,159 Triratna,158 Pañca Buddha,160 Āryā Tārā,162 Śākyamuni (see KP and SP below), Amoghapāśa Lokeśvara,165 Mañjuśrī,455 Vasundharā,431 Āryuvṛddhi,429 Gaṇeśa,427 Mahākāla,428 Vaiśvānara,434 Cakrasaṃvara and Vajravārāhī again, Ānanda,453 Vāruṇī,335 the Pātra and Kartikalaśa,455 Aṣṭamātṛkā, and Lokāpāla and Daśakrodha262 stotras. KP has the following stotra: Svayambhūrbhagavāneṣa sarvakāryārtha , Nādarūpā viniṣkrāntā samayācāragecarā. Durlabhataṃ triṣu lokeṣu ādi-madhyānta saṃsthitā, Manthyamanthānasaṃbhūto mantrayoge vidhikrama. KP and SP then has ākāśo nirmalobhūto°.427 SP then has a set of stotras for the Saptavidhānottara which are not included. KP then has its Hāratī Stotra as: Ratnapīṭhe sthitā-devī gaura varṇasamanvitām, Iṣaddhi śītavarṇāni namāmi jagatmohinīm. Pañcaśataputraparivāramahodadhi buddhaśāsanasthāṃ mahādevī śrīhāratīṃ praṇamāmyaham. KP then has its Vasundhārā Stotra.431 KP and SP then have their Tārā163 and Lokeśvara165 stotras. SP then has its Vasundhārā Stotra,431 and KP has its Mañjuśrī Stotra as mañjuśrīyaṃ mahāvīraṃ khaḍgapustakadhāraṇam°.455 KP then has a Dharmadhātu Stotra as: Mañjughoṣaṃ mahāvīraṃ sarvamāravināśakam, Sarvākārapradātāraṃ dharmadhātu manāmyaham. KP then has a Buddha Bodhisattva Stotra as: Yā sarvajñatayā nayatyupaśamaṃ śāntaiṣiṇaḥ śrāvakān, Yā mārgajñatayā jagaddhitakṛtāṃ lokārthasaṃpādikā. Sarvākāramidaṃ vadanti munayo viśvaṃ yathā saṃgatām, Tasmai śrāvakabodhisattvagaṇino buddhasya mātre namaḥ. KP then has its Cakrasaṃvara Stotra,166 with the Triratna Vandanā,123 as its third verse. KP then has its Ganeśa Stotra.288 See Ganeśa Stotra.427 KP and SP then have their vande śrīvajrasattva°.124 KP and SP then have additional verses as: Ajñānagāḍha timirārṇavamagnasattvā, Mohāndhakāratamavāraṇa candraraśmiḥ. Jñānaṃ prakāśya paripūrita vīryadhyānaṃ Śrīvajrasattvamasamaṃ śirasā namāmi. 3. 160 Yasmin surāsurasurendra narendravṛndām, Tvatpādapadmapatitā bhramarā śirobhiḥ. Tatsiddhisādhanapayobdhimahānidhānaṃ, Śrīlokanāthaścaraṇaṃ śaraṇaṃ prayāmi. 4. Buddhaṃ trailokyanāthaṃ suravaranamitaṃ pārasaṃsāratīrṇam, Dhīraṃ gāmbhīryavantaṃ sakalagunidhiṃ dharmarājābhiṣiktam. 5 Tṛṣṇāmohāndhakāraṃ kalikaluṣaharaṃ kāmalo bhāgyavantam, Taṃ vande śākyasiṃhaṃ praṇamitaśirasā sarvakālaṃ namāmi. 6. KP and SP then have Lokeśvara,165 Tārā,163 and Āryā Tārā162 stotras. KP and SP then have a final Śākyamuni Stotra as: Saddharmapuṇḍarīkākṣaṃ sarvajñaguṇasāgaram, Samantabhadraśāstāraṃ śākyasiṃhaṃ namāmyaham. 10. DP (see above) has its Śākyamuni Stotra as °kākṣa sarvajña karuṇātmaka, samantabhadraśāstāraṃ śrī śākyasiṃhaṃ°. 473. ^DP and VP just have their Kāraṇa,72-83 and Dānapati.84-117 KP and SP, in the Kīgaḥ Tine, have their Dānapati after their Śatākṣara Mantra.477 In the Kīgaḥ Tine, DP has the end of its Dānapati as °yathāśakta saṃvarodaya daśamī pūjā kriyā karmane atra gandha, puṣpa, dhūpa, dīpa naivadyādi tat sarvaṃ vidhipūrṇa bhāvena, VP has °yathāśakta pañcopacāra pūjā karmaṇi idaṃ aṣṭa gandha, puṣpa, dhūpa, dīpa, gandha, rasa, naivadyādi sahitena, and KP and SP have °parivārāṇāṃ manovāñchā tatkāryasiddhatarthaṃ janadhanasantānasaptavṛddhimaṅgalasarvasattvoddhāra- kāmanārthe. 474. ^VP has. DP has mantrahīnaṃ kriyāhīnaṃ vidhihīnaṃ bhāvahīnaṃ vākyahīnaṃ kṣamastu°. KP and SP, after their Dānapati,473 have their Kṣamāpaṇa Stotra as: "Aprāpte ca pratijñānamaśaktañca mayā vibho, Nyanyūnamadhikaṃ nātha tatsarvaṃ kṣantumarhasi. 1. Kṣantumarhantu sambuddhā devatāstatsutāśca ye, Bramhādyā loka pālāśca yāni bhūtā vidhikriyā. 2. Śāntiṃ svastiñca puṣṭiñca kṛtvā dānapateḥ sukham, Yatkṛtaṃ duṣkṛtaṃ kiñcinmayā mūḍhadhiyā punaḥ. 3. Kṣantavyaśca tvayā nātha yadi trātāsi dehinām, Rakṣantu devatāḥ sarve kurūdhvaṃ pratimā ciram. 4. Kuru dānapateḥ śāntiṃ svastiṃ puṣṭiñca sarvadā," Yatkṛtaṃ kāyajaṃ pāpaṃ vāgjaṃ pāpañca yatkṛtam. 5. Yatkṛtaṃ cittajaṃ pāpaṃ tatsarvaṃ deśayāmyaham, Mantrahīnaṃ kriyāhīnaṃ vidhihīnaṃ tathaiva ca. 6. Bhāvahīnaṃ vākyahīnaṃ tatsarvaṃ deśayāmyaham. 7. Namastu te buddha gocarāya namastu te satyaprakāśakāya mune Satyapratiṣṭāya prajāya mocase sarveca kāmāḥ saphalā bhavantu. 8 161 Māṃ prasīda parameśvara parameśvarī vāramvāsahasrakoṭi aparāghaṃ. 9. SP then has its Adya Mahādāna.36-71 KP and SP then have their Sagaṃ Dhau Kvakhāy.478 475. ^DP and VP have. DP has °siddhi dattvā°, and the same as VP for the remainder. See Visarjana.268 DP, KP and SP also have in their Sagaṃ Dhau Kvakhāy.478 476. ^VP has abbreviated. DP has om̐ bhaktyā'haṃ tvā°.14 DP then has the following mantras: Saddharma pustakebhyaḥ dakṣiṇāṃ samarpayāmi namaḥ. Śrī kuleśvarāya dakdakṣiṇāṃ samarpayāmi namaḥ. Guru vajrācārya dakṣiṇā dānatubhyaṃ saṃpradyaḥ. DP then has a Pañcāṅkuśa Pūjā. DP has om̐ śaṃkhodaka°,321 an Āvāhana,136 for ānandā vāruṇī devatā, and the following mantras: Om̐ āḥ hūm̐. Ha ho hrīm̐ akham̐ praticcha svāhā. See akham̐ .445 DP then has its Svabhāva Śuddhāḥ Kāye,137 Pādārgha,138 and mandala mantras for Ānanda,449 Vāruṇī,450 and °vajrapuṣpaṃ°.146 DP then has its Pañcopacāra Pūjā,211 Aṣhṭa Lāśyā,155 and its Pañcāṅkuśa Stotra as: Nīlanīlaṃ ca nīlābhā°.335 Pañcajñānamayāṃkuśa pañcaskandhābabodhaka, Samaya rakṣaṇā siddhi vajrācāṃkuśa dadhikramāna idantaṃ nārakāvāri samayāti kramādahet, Samaya rakṣaṇā siddhi pijāmṛtodakaṃ. DP then has its tantric offerings.168 477. ^DP and VP have. KP and SP, in the Kīgaḥ Tine, have their Śatākṣara Mantra,267 before their Dānapati.473 DP, after its Śatākṣara Mantra,267 has its Visarjana,268 the same version as in its Guru Maṇḍala. DP then has tuṣṭāḥ sarvārtha siddhi°. 478. ^DP and VP have the full text. See Sinhaḥ Stotra.282 DP, KP and SP then have their Sagaṃ Dhau Kvakhāy. DP, KP and SP have ādau kalyāṇaṃ°. DP then has its Āryuvṛddhi Stotra.429 KP and SP have: Āyurvṛddhiryaśovṛddhi vṛddhividyā sukhāścaiva janadhanasantāna saptavṛddhirastu. See DP, KP and SP.474,475 KP then makes offering to the Kalaśa, Pratimā Devatā and alcohol pot with the stotra and mantra: Ajñānapaṭalaṃ vatsa vyapanītaṃ jinaistava, Śalākā vaidyarājena yathā lokasya timiram. Oṃ cakṣu 2 divyacakṣu samanta cakṣurmālā viśodhane svāhā. SP then has a Pādārgha,138 and its Jaḥ Hūm̐ Vam̐ Hoḥ.199 KP and SP then have their Pañcopacāra Pūjā,211 Ṡhodaśa Lāśyā,217-225 Śatākṣara Mantra,267 and Visarjana.268

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