Ganlu Juntuli Bodhisattva Offering and Recitation Achievement Ritual (甘露軍荼利菩薩供養唸誦成就儀軌)

The practitioner who has received the initiation and ritual procedures for their chosen deity from their teacher should, in a quiet and secluded place—such as a mountain forest, deep valley, or any other location praised in the teachings as supremely suitable—establish a pure chamber. This may be within a monastery, a stupa, or a specially prepared space. The ground should be purified, anointed with cow dung, and then a mandala—either square or round, of any desired size—should be drawn with white sandalwood paste. Scatter various fine flowers upon the altar, and arrange offerings according to one’s ability: fragrant pastes, incense, food and drink, lamps, and ritual water, all arranged beautifully.

Within the chamber, place an image of the chosen deity facing west. The practitioner should sit facing east, then prostrate fully upon the ground, offering their entire being and requesting all buddhas and bodhisattvas to accept and guide them. The mantra is as follows:

Om. I pay homage to all the Tathagatas of the Jewel Matrix, the Tathagatas of the Sun, and all the Tathagatas. I take refuge in the Tathagatas, the Arhats, the Fully Enlightened Ones.

Recite this mantra with this contemplation: In all the worlds throughout the ten directions, as numerous as dust motes in countless lands, in the great assemblies of all Buddhas, imagine your own body offering itself in service before each and every holy being. Through the empowerment of the mantra, you are embraced and accepted by all the sacred ones.

Then, with your five limbs touching the ground, make obeisance. Further, envision your own body bowing at the feet of all Tathagatas and Bodhisattvas.

The mantra is:

Om, all Tathagatas, the crown of the head, I honor.

Through the empowerment of this mantra, the practitioner can remain seated and yet travel throughout the ten directions, sincerely paying homage to all the Buddhas of the countless dust-mote world-systems in their great assemblies.

Next, with the right knee touching the ground, place the palms together at the heart, close the eyes, and focus the mind. Visualize throughout space the immeasurable, boundless assemblies of Buddhas and Bodhisattvas from all dust-mote world-systems gathering and descending to the practitioner's location. Then imagine yourself before each and every Buddha and Bodhisattva, offering various perfumed pastes, powdered incense, flower garlands, burning incense, heavenly delicacies, drinks, lamps, and jeweled torches to all the Buddhas and Bodhisattvas.

Without rising from this seat, contemplate with compassion all sentient beings without exception, adrift in the six realms. Due to the deluded discriminations of their own minds, they are confused about the true principle and commit various unwholesome acts, reaping the resultant suffering of different karmic ripening.

Observe beings in the human and celestial realms, attached to the five desires, suffering from not obtaining what they seek. For beings in the celestial realms, contemplate the suffering of change. With the wondrous flower of awakening, cause the mind of Bodhi to bloom.

Observe beings in the freezing hells. Through the fragrant smoke of burning incense, may they be freed from the suffering of extreme cold.

In the realm of hungry ghosts, through the empowered heavenly food and drink, may they be fully satisfied and abandon the karma of miserliness.

Observe beings in the realms of asuras, animals, and the form and formless realms—minds deceitful, full of anger and hatred, harming one another, or attached to the taste of meditative absorption. Through the lamp of my Wisdom, may all their afflictions and entanglements be completely removed.

Then, before the ocean-like assembly of Buddhas, sincerely confess the obstacles created throughout the three times. Rejoice in the merit of all Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas. Rejoice in the accumulation of merit and wisdom throughout the three times. Then contemplate all sentient beings in the countless, boundless impure world-systems attaining unsurpassed, perfect, complete Enlightenment.

Again imagine yourself before each and every Buddha and Bodhisattva, requesting them to turn the unsurpassed Wheel of Dharma and to abide long in the world, not entering Nirvana.

The practitioner then sits in full lotus posture or half-lotus, as preferred. One practicing yoga should not cling to external purity. Constantly wash body and mind with the water of the ultimate, naturally pure Dharma, in accordance with the true principle. Recite the pure mantra three times:

Om, svabhāva śuddhaḥ, sarvadharmaḥ, svabhāva śuddho 'ham.

As stated in the *Vajraśekhara Yoga Sūtra*:

I then take fragrant paste and anoint both hands, join my palms together at the heart, and form the Samaya Mudra of the Tathagata Family, like an unopened lotus joining its palms. I then place the forefingers upon the middle fingers at the upper joint, and rest the thumbs against the sides of the forefingers. Having formed this mudra, I recite the mantra, enter into yogic contemplation, and visualize all Tathagatas filling the entire sky, wishing that they may empower me. I further imagine that from this mudra flows forth immeasurable light, illuminating and touching all sentient beings without exception, enabling them to swiftly realize the equal and true reality. Through this Buddha Samaya Mudra, may I swiftly attain yoga, and may all sentient beings realize the ultimate Great Enlightenment. The mantra is:

Namo Samanta Buddha Namah. Om, Tathagata, I take refuge in you. Svaha.

By reciting and contemplating this seal, one becomes equal to the Tathagata, and will attain the thirty-two marks of excellence, the invisible crown protrusion, and the perfect threefold body. Place this seal upon the crown of the head, then release it at will.

Next, form the Lotus Family Samaya Seal. Bring the palms together like a lotus bud in front of your heart, with the thumbs and little fingers extended and the other six fingers spread apart and slightly curved, resembling an eight-petaled lotus flower. After forming this seal, recite the mantra and enter the profound Samadhi of Great Compassion Yoga. Visualize Avalokiteśvara Bodhisattva filling the entire space of the universe, along with countless beings holding lotus flowers, and pray for their empowerment. Then, from this visualization, let boundless light flow forth from the seal, illuminating and touching the impure seeds within the fundamental storehouse consciousness of all sentient beings in the six realms. May we attain the self-other equal, unconditioned great compassion, swiftly achieve the illusion-like Samadhi, manifest in various forms according to the six realms of beings, possess the four kinds of fearlessness and liberation, be endowed with sixty-four kinds of Brahma sounds, and with perfect speech instantly respond to all sentient beings to accomplish the Buddha Way. The mantra is:

Homage to the sword-wielding one! Om, I take refuge in the noble one, hail!

By the empowerment of this seal and mantra, one becomes equal to Avalokiteśvara Bodhisattva, attaining the ten stages, the ten freedoms, and the three bodies of spiritual transformation. With this seal, place it at your own mouth and then release it.

Next, form the Vajra Family Samaya Mudra. Cross the two hands, with the thumbs and little fingers of each hand interlocking. Once the mudra is formed, recite the mantra, enter the Samadhi of Bodhicitta, and visualize the Bodhisattva Vajrapani and the countless wrathful hosts of Kundali filling the entire expanse of space, gathering in assembly, and pray for their empowerment. Then, imagine boundless light flowing forth from the mudra, illuminating and touching all sentient beings who are uncertain in their paths, those born in different realms, and those inclined toward the two vehicles, so that they may swiftly attain great enlightenment. The mantra is:

Homage to the Vajra of all Tathagatas. Om, Vajra, arise! Svaha.

Through the recitation and contemplation of the samaya, one will swiftly attain the vajra body, speech, and mind of Vajrasattva. This enables one to turn the wheel of the secret teachings, accomplishing all levels of spiritual attainments—higher, middle, and lower—for the benefit of all sentient beings without exception, swiftly and completely realizing these attainments. Then, with this seal, one should dissolve it before one’s own heart.

He further thought: "In the boundless, endless worlds, there are countless sentient beings. Though they have aroused the supreme bodhi mind, though they have accumulated the provisions of merit and wisdom, they lack the skillful means of yogic wisdom and the empowerment of wondrous dharma. They lose their wholesome roots, and demons gain advantage over them. How can I lead them into the wheel of liberation? For each and every sentient being, I will teach the subtle and profound Mahayana of the three mysteries yoga, enabling them to swiftly and suddenly attain the supreme mundane and supramundane siddhi fruits." By generating such a mind, he became adorned with the armor of the great vow. Then he formed the supreme mudra of the Vajra Vidyaraja: with the hands inwardly bound, the forefingers and middle fingers extended together, the ring fingers bent like hooks against the first joint of the middle fingers, resembling the shape of a three-pronged vajra, and the thumbs extended straight alongside the middle fingers. The secret mantra is:

Om Vajra-praṇi-padaya Svāhā

By imprinting this seal upon the forehead, left and right shoulders, heart, and throat—these five places—and scattering it over the crown of the head, then by forming this seal, reciting the mantra, and focusing the mind, one becomes clad in vajra armor. The body shines with the majestic radiance of the Vajra Vidyaraja, and countless vajra clan messengers gather in attendance. All obstacles and beings with harmful intentions become unable to inflict harm. From the realm of empty space above down to the foundation of the wind-wheel below, all sky-dwellers, earth-dwellers, and lower classes such as vinayakas give rise to a mind of compassion and cannot obstruct the bodhisattva who practices the secret mantra.

Next, form the Vajra Wheel Bodhisattva Seal and recite the mantra. Those who enter the mandala through this practice receive the Threefold Bodhisattva Precepts of Unobstructed Past, Present, and Future. By entering the mandala, one's body and mind are endowed with countless samaya precepts—as numerous as the dust motes in ten dust-mote world systems—which function without deliberate effort. If, through movement, speech, breath, thoughts, or intentions, one forgets the aspiration for enlightenment or loses wholesome roots, this seal and its supreme mantra, when recited with focused attention, can purify all violations and faults. The samaya is thus restored and shines even brighter, purifying body, speech, and mind. Thereby, one fully enters all mandalas and attains the empowerment of samaya. Form the seal and recite the mantra seven times.

Join the hands inwardly, interlocking the fingers. Extend the index fingers side by side. Wrap the middle fingers around the first joints of the index fingers, with their tips touching. Extend the thumbs upright at the heart. Recite the mantra:

Namo, I pay homage to all the Tathagatas of the past, present, and future.

Javira, javira, great vajra, vajra, sada sada, sarati sarati, trayi trayi, vidhamani, panjani, tramati, siddha, agri, tram, svaha.

When reciting the mantra, hold this contemplation: "May all sentient beings throughout the boundless expanse of space, the entire Dharma realm, the three realms of existence, and the six paths of rebirth swiftly enter the great Vajradhātu Mandala, becoming equal to the great Bodhisattva Vajrasattva."

Next, visualize before you the wind-wheel of the lower realm. Visualize the syllable "Haṃ" in black, gradually expanding into a crescent shape, perfectly proportioned like a wind-wheel. Contemplate the true phrase: "All phenomena are free from causes and conditions."

Next, upon the wind wheel, visualize the syllable "Vam," white and radiant, gradually expanding to the same size as the original water wheel. Contemplate the true phrase: "All phenomena are inherently beyond words."

Then, upon the water wheel, visualize the syllable "Pra" (two syllables combined), transforming into a golden turtle, emitting golden light, gradually expanding boundlessly across countless yojanas. Contemplate the true meaning: "The ultimate nature of all phenomena is ungraspable, yet this serves as skillful means."

Next, in space, visualize the syllable "Kham," transforming into Vairocana Tathagata. Contemplate the true meaning: "All phenomena are like empty space."

The Buddha's body is the color of pure moonlight. He wears a jeweled vajra crown, adorned with necklaces and ornaments, clad in exquisite celestial garments, forming the supreme gesture of enlightenment. Deeply compassionate, he sees all sentient beings burning in the fires of greed, anger, and delusion, accumulating immeasurable unwholesome and evil karma.

Visualize Vairocana Buddha, his entire body flowing with nectar—the eightfold water of merit, clear as conch shell—drenching the fires of affliction for all beings in the six realms, filling the golden wheel and the turtle's back to create a vast ocean of fragrant milk.

Form the seal of the ocean's accomplishment: interlace the ten fingers, palms upward, and rotate to the right. Recite this mantra:

Oṃ Vimala-nada Hūṃ

To manifest the transformation lotus, one should visualize the *lam* syllable, which radiates crimson flames to form a fiery wheel. Its shape is triangular, gradually expanding to the same measure as the water wheel. Suddenly, from the golden turtle's back, an eight-petaled great lotus emerges, with a vajra as its stem, vast and boundless in extent. Upon the lotus pedestal, visualize the syllable *a*. Contemplate its true meaning: that all phenomena are originally unborn. From the syllable *a*, the flow of the dharma realm gives rise to Mount Sumeru, the king of mountains. To accomplish this majestic mountain, form the seal of the accomplished precious mountain king: interlace the ten fingers within, making a fist, then raise them upright together. The mantra is:

Om Ah Ra Hum

Through this seal and mantra of the Threefold Samadhi, it becomes the majestic Mount Sumeru, formed of four precious gems, encircled by seven golden mountain ranges. Between the mountains flow the waters of eight virtues. From the sides of the mountain king extend four terraces, where the Four Heavenly Kings each dwell in their respective directions, with countless retinues guarding the vajra-peak treasure pavilion. The mountain measures eighty-four thousand yojanas in length and breadth, and its ground is level and even.

To make it firm, solid, and unshakable as a vajra down to the empty boundary, one should form the vajra-peg seal. The wisdom finger enters the palm from the back of the precept finger; the patience finger likewise enters between the vow and power fingers. The vow-peak extends outward from between the giving, precept, effort, and patience fingers, while the remaining fingers support each other with their peaks. Once the seal is formed, recite the mantra, visualizing the seal transforming into a vajra peg, radiating boundless fierce flames. With the thumb, drive it into the ground—once per recitation, up to three times—and the firm ground boundary is established.

The mantra is:

Om, Jiri Jiri Vajra Vajri, Hūm, Phat.

With the empowerment of this seal-mantra, even if the ritual ground for recitation is not purified according to the Dharma to remove all faults and inauspicious signs, which would otherwise attract various obstacles and difficulties, through the empowerment of this seal, it becomes a Vajra Seat. Demonic forces and all obstructors will not be able to cause harm, and with little effort, one will swiftly attain great accomplishment. According to the size of one's intention and the ritual ground, one should then proceed to form the Vajra Wall Seal for the boundaries.

As before, with the stake mudra, open the wisdom of meditation and raise it upright, forming a shape like a wall. Visualize the mudra transforming into a vajra pestle, from which flows immeasurable, blazing vajra flames. Rotate the mudra to the right, encircling the body three times. According to the size of the mandala, this forms an indestructible, adamantine fortress. The mantra is:

Om Sarva Vajra Prakara Hum Phat

Because it is empowered by the formation of mudras, recitation of mantras, and focused intention, even all Buddhas would not transgress it—how much less could any other difficult-to-subdue beings like Vinayakas, venomous creatures, or those with sharp fangs and claws dare to encroach?

The practitioner should then visualize a great jeweled palace atop Mount Sumeru. This palace is built of priceless mani pearls, perfectly square with four gates. On either side of each gate stand auspicious banners. Balustrades encircle the structure, draped with garlands of pearls and jewels, while bells, silken streamers, and various ornaments are arranged in between, adorning the entire hall. A gentle breeze stirs them, producing harmonious and elegant sounds.

At the four corners outside the hall and at each gate corner, decorations of half-moons and full moons are inlaid with vajra gems. Jeweled pillars stand in rows, hung with exquisite heavenly robes. Fragrant clouds spread everywhere, showering down a rain of assorted flowers. Beyond this, countless kalpa trees stand in rows. Celestial beings compete in playing wondrous music. Precious vases hold argha offerings; celestial delicacies are presented, and mani pearls serve as lamps.

Having formed this visualization, recite this verse:

After reciting this verse, immediately form the Great Void Treasury Seal. The ten vajra bindings are gathered like jewels; the meditative wisdom and forbearing vow are extended and pressed together, while the almsgiving wisdom and precept square join like a banner. Form this seal and recite the mantra, envisioning from the seal flowing forth the offerings, pavilions, and other objects as described above. The mantra is:

Oṃ, gaganasambhava vajra hūṃ.

Empowered by this mantra seal, even offerings that are not fully formed become true and vast offerings, for they are naturally perfected through this principle.

Furthermore, in the center of the jeweled pavilion, visualize the syllable A; on both sides, visualize the syllable HŪṂ. These are the seed syllables of the Dharma-body of Amṛta Kuṇḍalinī.

Next, in the east, visualize the syllable "Hūṃ"(short sound), which is the seed syllable of the Dharmakāya of Trailokyavijaya. Then, in the south, visualize the syllable "Tṛk"(combined), which is the seed syllable of the Dharmakāya of Wrathful Vajragarbha. Next, in the west, visualize the syllable "Hrīḥ"(combined), which is the seed syllable of the Dharmakāya of Vajrasena Kumāra. Finally, in the north, visualize the syllable "Aḥ", which is the seed syllable of the Dharmakāya of Vajrakaṇi(anciently translated as the seed syllable of the Dharmakāya of Vajra Kumāra).

Then form the Vajra Cause Bodhisattva Seal, in order to establish the Command Mandala, so that all beings may silently enter the Vajradhātu and other mandalas.

The practitioner of yoga, through entering all mandalas, receives all empowerments. By the activities established, all mandalas become auspicious, pure, neither increasing nor decreasing, praised by all buddhas. One should form the Vajra Cause Mudra and recite the mantra. With both hands in vajra fists, the index and little fingers of each hand hook together. Place the mudra at one’s own mouth and recite three times—this accomplishes entry into all mandalas of the Vajra Realm and the Command Wheel. Next, place it upon the crown of the head—this accomplishes receiving all empowerments. Then press the mudra upon the established ritual forms and visualized mandalas—this truly becomes like Vajrasattva personally establishing the wheel-altar. Recite this mantra:

Oṃ Vajra Cakra Hūṃ Jaḥ Hūṃ Vaṃ Hoḥ

Next, form the Seal of the Diamond Jeweled Chariot.

With both hands, interlace the fingers and turn the palms upward. Press the tips of the forefingers together, then use the thumbs to press against the base of each forefinger. Visualize the Vajra Messenger driving a jeweled Vajra chariot, soaring through the sky to the wondrous blissful realm. Recite the mantra three times. The mantra is:

Om, purify, purify, hūṃ.

Through the empowerment of this secret mantra and seal, a magnificent seven-jeweled chariot arrives at the great assembly in Akshobhya Tathagata's Abhirati World. It invites the principal deity, Amrita Kundali Bodhisattva, along with the assembly of great wrathful bodhisattvas and countless attendant offering bodhisattvas. They all surround and mount this chariot.

Next, form the Chariot Summoning Seal. Start with the previous hand gesture, then point the thumb and index finger toward your body while flicking the middle and ring fingers. Recite the mantra three times. The mantra is:

I pay homage to all the Buddhas of the past, present, and future. Om Vajra Agniya Karsaya Svaha.

Through the empowerment of this seal and mantra, all the holy ones come from their own realms to the ritual space, abiding in the sky.

Next, form the Samaya Mudra to Invite the Principal Deity to Descend to the Mandala. Interlock all ten fingers inward to form a fist, with the index fingers bent into the palm, and use the middle fingers to draw the deity toward you. Recite the mantra:

Oṃ Vajra Treyaihīḥ Bhagavān Amṛta Kuṇḍali Svāhā

Empowered by this secret mantra seal, the Bodhisattva, true to their original vow, swiftly arrives at the assembly in the sacred place.

Next, to dispel the demons and obstacles, one should use the wrathful eye mudra and mantra of Trailokyavijaya. Visualize the syllable *hīḥ* on the pupils of both eyes, transforming into sun discs that radiate boundless, awe-inspiring light. Along each ray of light, there are various vajra flames and fierce, sharp vajras, with furrowed brows and wrathful eyes, gazing rightward and surveying the assembly of bodhisattvas. Through the power of this vajra wrathful gaze, all demons hidden within the assembly will scatter and retreat. By this act of seeing, the principal deity and the sacred assembly will all rejoice.

Next, form the Diamond Net Seal for the upper direction. Following the method of the Wall Seal, use the thumb and middle finger of each hand to pinch the lower segment of the index finger. Once the seal is formed, visualize it as a vajra scepter. From the seal, countless vajra scepters flow forth, each emitting boundless flames of power, continuously weaving into a net. Rotate the seal three times above the head, while reciting this mantra:

Om Vaiśravaṇa Kṣa Vajra Prajñā Hūṃ Phat

Empowered by this mantra of the net seal, it becomes a diamond-like, solid, and indestructible net.

Next, form the Fire Enclosure Seam Seal. Place the left hand over the back of the right hand, with the meditation fingers extended. Once the seal is formed, visualize this: from the seal flows a blazing vajra flame. Recite the mantra three times, circle it three times to the right around the body, and imagine the flames encircling outside the vajra wall. Recite this mantra:

Om, asama-sani, hūṃ, phat.

Then, form the Great Samaya Seal. Interlace all ten fingers inward to make a fist, while raising the index fingers straight up. Bend the middle fingers like hooks on either side of the index fingers, forming the shape of a three-pronged vajra. Place the thumbs against the sides of the middle fingers. Rotate the seal clockwise three times while reciting the mantra three times to protect the outer boundary of the fire altar. The mantra is:

Oṃ Śaṅkara Mahāsamaya Svāhā

By the empowerment of this seal-mantra, as stated in the Buddha-Crown Sutra of the Golden Wheel King and others: If there is a person who recites and upholds the Buddha-Crown of the Wheel King and others, within five hundred yojanas, those who practice mantras from other sections, even if they invoke their own honored ones and recite, the holy ones will not descend nor grant siddhi, because they are encompassed by the majestic power of the Single-Syllable Crown Wheel. If this great boundary is established, even if there are nearby practitioners reciting the Wheel King's Crown, they cannot obstruct or seize its power, and all mantras from other sections that are upheld will swiftly attain accomplishment.

Next, form the Flower Seat Offering Mudra. Bring both hands together like a lotus bud, with the thumbs and forefingers of each hand touching to form a platform, while the remaining fingers stand firm like vajras. Once the mudra is formed, visualize it as a vajra lotus, and further imagine countless vajra lotus seats flowing forth from the mudra, offering them to the principal deity and the assembly of sacred beings. Recite this mantra:

Oṃ Vajra-vīrya svāhā

By forming this mudra and reciting the mantra, the principal deity and their retinue are truly seated in their respective places.

Homage to the Ratna Tathāgata. Homage to Vajra Krodha. Oṃ Amṛta Kuṇḍali Hāṃ Saḥ. Aja Hūṃ Phaṭ Svāhā.

By offering fragrant water, one swiftly attains the pure and wondrous Dharma body.

Next, form the Vajra Incense Seal to consecrate the incense and offer it to the principal deity and all enlightened beings. With your left hand, grasp your right wrist. Extend the five fingers of your right hand, palm facing outward as if best

Oṃ Gandha-māli-nī-vara-pra-dī-grī-haṃ-khaṃ svāhā.

Through the practice of mudras, reciting mantras, and focused intention, one swiftly attains the five aspects of the Dharma Body, capable of dispelling all the burning afflictions of sentient beings.

Next, form the Vajra Flower Mudra to consecrate all flowers,

Om, Mangala, Vajra, Svaha.

By forming this mudra and reciting the mantra with devotion, one swiftly attains the thirty-two auspicious marks, enabling all sentient beings to blossom with the heart of enlightenment.

Next, form the Vajra Incense Seal to consecrate the incense and offer it to the principal deity and the assembly of holy beings. Join the backs of both hands together, press the tips of the index fingers against each other, and let the thumbs gently press against the sides of the index fingers.

Once the seal is formed, visualize this: From the seal flows a vast ocean of fragrant incense clouds, spreading throughout all worlds, filling the entire expanse of space, the realm of reality, with a pervasive, sweet aroma. This offering reaches every assembly of beings in all the countless dust-like realms. Before each holy being, visualize yourself holding and burning various blended incenses as an offering.

Recite this mantra:

Oṃ, Tumiṣṭi-kṛuluvajriṇī svāhā.

By forming this mudra and reciting the mantra with focused intent, one swiftly attains unobstructed wisdom.

Next, form the Vajra Food and Drink Seal, and offer it to the principal deity and the sacred assembly. Bring your two palms together to form the lotus bud seal. Once the seal is formed, recite the mantra, and also contemplate: From the seal flows forth a boundless cloud-sea of food and drink, pervading all worlds, filling the entire space of the dharma realm, reaching every speck of dust in every Buddha-land, before each and every sage in the great ocean of Buddha assemblies, accomplishing immeasurably vast offerings. If you use this seal to bless even the smallest amount of ordinary food and drink in the world, it transforms into a cloud-sea of heavenly nectar, universally offered to all sages. Recite this mantra as follows:

Oṃ, Maro maro, Maṅgala, Maṇi, Pradīpā, Hṛdaya, Vajrīṇī, Svāhā.

By forming this mudra and reciting the mantra, one swiftly attains the three liberations, gaining the nourishment of Dharma joy and meditative bliss.

Next, form the Vajra Lamp Mudra to offer to the principal deity and the assembly of holy beings. The mudra is formed by making a fist with the right hand, extending the middle finger, and pressing the tip of the thumb against the inner side of the middle finger’s nail. Then, rotate it to the right while illuminating.

Visualize this: From the mudra flows forth an immeasurable ocean of vajra lamps, spreading throughout all worlds, filling the entire realm of space, the dharma realm, and pervading every dust-mote-sized buddha-land, before the vast assemblies of buddhas, forming an extensive offering. By empowering a single lamp with this mudra, it becomes an immeasurable ocean of vajra lamps, capable of universally offering and illuminating all buddha-lands and assemblies of holy beings.

Recite this mantra:

Om, Vajra Mani, the Jewel of the Vajra, Svaha.

Through the empowerment of this secret mantra seal, one swiftly attains the pure five eyes of a Tathagata. Next, form the universal offering mudra to make offerings to the principal deity and the assembly of holy beings. Cross the first segments of the ten fingers of both hands. Once the mudra is formed, recite the secret mantra, and visualize that from the mudra flows forth a vast ocean of various offering clouds—celestial music, dance, joyful play, exquisite heavenly garments, food and drink, lamps, pure water, auspicious vases, wish-fulfilling trees, jeweled banners, canopies, and all kinds of precious objects. All the enjoyments possessed by humans and gods, the manifold and diverse articles of offering, as described in the Mahayana sutras, fill all worlds, pervading the entire expanse of space and the Dharma realm. In every dust-mote land, before each and every assembly of Buddhas and holy beings, there exists true and genuine offering. Recite this secret mantra as follows:

Homage to all Buddhas and Bodhisattvas. All things are empty, without inherent existence. No arising, no ceasing, no impurity, no purity, No increase, no decrease. Therefore, in emptiness: no form, no feeling, no perception, No mental formations, no consciousness; No eye, ear, nose, tongue, body, mind; No form, sound, smell, taste, touch, phenomena; No realm of sight, up to no realm of mind-consciousness; No ignorance, no end of ignorance, Up to no old age and death, no end of old age and death; No suffering, no cause of suffering, no cessation, no path; No wisdom, no attainment, and no non-attainment. Therefore, Bodhisattvas rely on Prajñāpāramitā, With no hindrance in mind, no hindrance, therefore no fear, Far beyond all inverted views, ultimately Nirvāṇa. All Buddhas of the three times, Rely on Prajñāpāramitā, Attain Anuttarā Samyaksaṃbodhi. Therefore, know Prajñāpāramitā Is the great mantra, the mantra of great wisdom, The unsurpassed mantra, the unequalled mantra, Which removes all suffering, True and not false. Therefore, proclaim the Prajñāpāramitā mantra, Proclaim the mantra that says: Gate gate pāragate pārasaṃgate bodhi svāhā.

After making the offerings, clearly visualize the principal deity along with their retinue, then recite this praise, extolling the boundless virtues of the sacred one.

Mahāmālāyajñavilayarājaya sadhāvetunandanatānamakāyayanāmasiddhavajrapāṇaye

Having praised the honored deity, then arrange the syllables, transforming oneself into the samadhi of the honored deity. With both hands in the vajra binding posture, place them face-up below the navel. Close the eyes, clarify the mind, and settle thoughts. Arouse great compassion for all sentient beings, wishing that all beings may swiftly realize the samadhi of the honored deity, with majestic virtue blazing, life span, spiritual powers, and abilities equal to those of the sages. Then, visualize the syllable OM at the crown of one's head, red in color, possessing great radiance that illuminates the ten directions. Next, visualize the syllable A at the heart, its color like white jade, shining internally and externally like a great full moon. Then visualize the syllable HRIH on both shoulders, its color like a rainbow, illuminating all worlds everywhere. Next, visualize the syllable TE at the navel wheel, its color like pure white silk, radiant and lustrous, illuminating all the evil destinies in the boundless worlds. Then visualize the syllable HŪM on both thighs, its color like yellow gold, its light illuminating and touching the Avīci hell and other evil destinies. Next, visualize the syllable PHAT placed on both shins, its color like dark clouds, its light touching all asuras, swiftly causing them to awaken to the true path. Then visualize the syllable ṬA placed on both soles of the feet, white in color, its shape like a half-moon, emitting light that touches all non-Buddhists, causing them to abandon the net of wrong views and take refuge in the Three Jewels. Through this arrangement of syllables in samadhi, one's own body transforms into the honored deity. Next, the meditation on the form of the honored deity's body is explained. It has four faces and four arms. The right hand holds a vajra, the left hand forms the wish-fulfilling mudrā, and both hands form the karma mudrā. The body is adorned with a blazing garland of majestic light, abiding within a moon disc, with the color of a blue lotus, seated upon a variegated stone. The front face is compassionate, the second face on the right is wrathful, the third face on the left has a great smiling expression, and the fourth face at the back is slightly wrathful with an open mouth. Then form the karma mudrā of the honored deity: the wisdom finger presses the wisdom finger's nail, the remaining fingers form a three-pronged shape; the wisdom hand is likewise, with the right pressing over the left, arms crossed.

The secret words say:

Oṃ Amṛte Hūṃ Phaṭ

Empowered by this secret mantra and mudra, you become one with the Nectar Deity. As you wish, visualize the form with four arms, eight arms, or even two arms or a thousand arms. Abiding in the samadhi of union with the deity, maintain a clear and distinct presence.

Next, form the Vajra Family Mother Maṅmoji Mudra. Interlace your two hands inward, with the index and middle fingers of both hands extended straight and touching, resembling the shape of a three-pronged vajra. Once the mudra is formed, recite this mantra:

Namo Ratna Trayaya, Namah Shacana Vajrapaniye, Maha Yaksha Sena Pataye, Tadyatha: Om, Kuranda, Mandha Mandha, Hum Phat, Svaha.

Just as before, imprint the five points on your own body. Through the empowerment of the Mother Deity's seal, you will swiftly attain the manifestation of spiritual accomplishments. All demonic obstacles will be completely dispelled. All human adversaries and those with malicious intent will be vanquished, and they will develop great compassion toward the practitioner.

If you suddenly see nightmares or inauspicious signs, recite this mantra one hundred and eight times, and all such disturbances will dissolve, bringing great auspiciousness.

The practitioner should then visualize this holy being seated on a lotus throne before the principal deity, adorned with a crown and ornaments like a celestial maiden, holding a five-pronged golden vajra in the left hand and displaying the gesture of fearlessness with the right hand.

Next, envision the sacred mantra of the principal deity, composed of golden syllables, flowing from the mouth of the Mother Deity. Arranged in a luminous sequence, it enters the practitioner's mouth and spirals to the right on the tongue like a garland of flowers.

After completing this visualization, release the seal above the crown of the head.

Next, form the Samaya Seal of the Principal Deity. Cross the little fingers and tuck them into the palms. Bend the ring fingers and press them between the crossed fingers. Extend the middle fingers straight up. Bend the index fingers like hooks, placing them against the first joint of the middle fingers from behind, forming the shape of a three-pronged vajra. Extend the thumbs and press them against the backs of the ring fingers, positioning them between the middle fingers.

Recite this mantra:

I take refuge in the Buddha, the Dharma, and the Sangha. Homage to the great Vajra-Wielding Vidyārāja. Oṃ, Hulu Hulu, Tiṣṭha Tiṣṭha, Bandha Bandha, Hana Hana, Amṛte Hūṃ Phaṭ Svāhā.

Recite it seven times, clearly visualizing the deity and yourself as the honored one. Through the empowerment of this mantra and mudra, the holy one, faithful to their vow, bestows the accomplishment. Then, holding the rosary between both palms, join your hands like an unopened lotus bud and recite the Vajra Speech Bodhisattva mantra seven times for empowerment. The mantra is:

Oṃ Vajra Uṣṇīṣa Jvāla Praśama Hūṃ

By empowering the rosary with this mantra, each time you recite the mantra once while moving one bead, it is counted as having recited the mantra a thousand times. Hold the rosary at your heart with the thumbs and index fingers of both hands, while the other three fingers remain straight and apart. Guide the beads with your left hand and count them with your right hand, as if turning the wheel of Dharma. Recite the mantra 108 times or a thousand times. If you do not complete 108 recitations, it does not fulfill the number of recitations for your prayers. While reciting, do not let your mind wander, and visualize your body as the deity. When reciting, do not vocalize the words, neither too slow nor too fast, until you reach the syllable "svāhā" and finish counting the beads. Once the recitation count is complete, hold the rosary again, empower it, and then put it away.

Then, form the Samaya Mudra of your principal deity and recite the mantra seven times. After that, form the Mudra of the Clan Mother and recite it seven times. Visualize the golden mantra syllables you have been holding flowing out from your own mouth in a line, entering the mouth of the Clan Mother. Entrust to the Clan Mother for safekeeping and protection the number of recitations of your principal deity's mantra and its merits, so they will never be lost or scattered.

Next, form the Vajra-Binding Samadhi Mudra and enter the Samadhi of the mantra syllable wheel's true root. Visualize the syllable RAM on the pupils of both eyes, its color like a lamp's flame. Slightly bend your neck, close your eyes, and use your mind's eye of wisdom to illuminate the path of the mind. Within your chest, visualize a perfect, luminous moon disc of Bodhicitta, clearly present within the vessel of your body, distinct and free from external distraction. Through the clarity and stillness of the water of Wisdom-Samadhi, the reflection of the Bodhicitta moon appears within it.

For a long time, focus your mind single-pointedly. Upon that luminous circle, mentally arrange the mantra syllables one by one in a clockwise rotation, reciting them mentally three to five times.

Then, contemplate the first syllable OM: All phenomena are originally unobtainable. When this meaning is realized, the mind abides in the principle, not clinging to the syllable, in a state of singular purity pervading the entire Dharma realm.

Then, enter the second syllable A: Contemplate that all phenomena are originally unproduced. After this contemplation, enter the third syllable MRI: All phenomena have no self to be obtained, thus achieving the equality of True Suchness, whose inherent nature accomplishes merits as numerous as the sands of the Ganges.

Next, enter the fourth syllable TE: The True Suchness of all phenomena is unobtainable. After contemplating this truth, subtle distinctions of subject, object, cause, and condition within the meaning of phenomena arise. Then enter the fifth syllable HŪM: All subject and object are unobtainable; since the cause is unobtainable, the effect is also unobtainable.

Next, enter the sixth syllable PHA: The fruition of all phenomena is unobtainable. Since the fruition is unobtainable, one achieves the ultimate, perfect Dharma Body, the basis upon which all uncontaminated dharmas rely.

Then, contemplate the seventh syllable ṬA: All phenomena are originally unobtainable. Because all phenomena are free from conflict, they are originally unobtainable. Because all phenomena are unobtainable, they are originally unproduced. Because all phenomena are unproduced, they have no self to be obtained. Because all phenomena are without self, their True Suchness is unobtainable. Because the True Suchness of all phenomena is unobtainable, their causes are unobtainable. Because the causes of all phenomena are unobtainable, their fruition is unobtainable. Because the fruition of all phenomena is unobtainable, all phenomena are free from conflict. Because all phenomena are free from conflict, one attains the Samadhi of the pure, non-conceptual True Reality.

This cycle repeats. Through corresponding with a single thought of pure mind, one attains the unobstructed Perfection of Wisdom. All karmic obstructions, retributive obstructions, and afflictive obstructions accumulated since beginningless time are instantly extinguished. All Buddhas of the ten directions and one's principal deity appear before one. Soon, one will attain the accomplishments of worldly and supramundane siddhis according to one's wishes. In this very life, one will realize the First Stage of Joy of a Bodhisattva. In sixteen great births thereafter, one will attain unsurpassed, perfect, full Enlightenment.

Then, emerge from Samadhi. Place your hands in the Vajra Anjali Mudra. With your mind, visualize your principal deity and the sacred assembly. With a subtle, praising voice and melody, extol their merits. Again, with your mind, offer the five types of offerings as before. Also offer Argha water. In your heart, declare the siddhi you seek to the sacred assembly: "O Holy Ones, I pray you, do not abandon your original vows and great compassionate resolve; bestow upon me the siddhi."

Then, with the fire enclosure mantra and mudra, rotate to the left to dissolve the previous boundaries. Form the chariot mudra, envisioning the principal deity and retinue mounting the chariot. Flick your forefinger outward, respectfully sending the sacred assembly back to their original land, the Wonderful Joy World. The mantra is as before.

Once more, form the previous Vajra Family Mother Seal, and with the wisdom of liberation, cast it outward, reciting this secret mantra:

Oṃ Vajra Niṣa Niṣa Bhagavaṃ Amṛta Kuṇḍali Svabhāva Namaḥ Pūraṇa Rāga Manāya Svāhā

Then, form the three-part mudra and recite the mantra three times. After forming the protective body mudra, pay homage to the Buddhas and Bodhisattvas, then walk mindfully as you wish, reading and reciting the Mahayana sutras, dedicating the merit to all sentient beings. Whatever spiritual attainments you seek in your heart, vow that all beings may swiftly attain them.

When the practitioner eats, use the mantra and mudra of the presiding deity to bless the five parts of the body before eating. When going to sleep, use the mantra and mudra of the deity’s consort to bless the five parts of the body. When going to the toilet or other unclean places, use the mantra and mudra of Ucchuṣma’s heart to bless the five parts of the body, so that demons cannot take advantage, and you may swiftly achieve realization.

The heart mantra of Ucchuṣma is:

One-Volume Ritual Manual for Making Offerings and Recitations to Accomplish the Bodhisattva Amritakundali