Gurumaala Pj - Manik Bajracharya

Aichi Gakuin University, Nagoya, Japan 1. Introduction Gurumaala pj, also known as gurumandalrcana, is the most widely used Buddhist rite in the Kathmandu Valley. Gurumaala is a ritual performed at the beginning of every Pj by a Vajrcrya priest. Gurumaala pj is a ritual offering of the Mt. Meru maala. The guru in question is Vajrasattva, who is the guru of Vajrcrya priests. Vajrasattva is usually pictured white and wearing a crown marked with Buddha Akobhya, one of the five Dhyn Buddhas. He sits cross-legged in the meditative pose and holds the Vajra in his right hand against the chest and the Ghanta (bell) in the left hand resting in the left thigh. Gurumaala is performed by some pious Shakyas and all the practicing Vajrcryas as a part of their daily ritual. All the Newar Buddhists perform it or have it performed for them during life-cycle rituals. The Gurumaala ritual is, thus, the most common and basic Newar Buddhist ritual. Fundamentally, typology of all Newar rites can be divided into two: the exoteric (bhya) and the esoteric (guhya). Both the exoteric and esoteric ritual acts consist of basic ritual elements. David Gellner discusses three rituals as the most important elements: Gurumaala, Kalaa-pj and Homa.1 From these basic rituals all other rituals such as fasting observances, life-cycle rituals, tantric rituals are build up. All complex rituals begin with Gurumaala. Complex here means the ritual that requires establishing of certain ritual implements (sthpan), colloquially known as thpa. Acts of a normal visit to temples and worshipping the deities with simple offerings are not included in this. In most cases a priest (guruju) is present for the ritual and the sponsor (Yajamna, newa; jayam) performs the ritual under his direction. Gurumaala-pj is so common that if a priest performs rituals in more than one time a day in different places, he has to repeat it each time. A list of rituals where Gurumaala-pj should be performed is as follows: 1. During personal daily rituals locally known as nhika by all initiated Newar

Buddhist devotees (Bauddhamrg); 2. during the life-cycle rituals: i. ritual on the fourth day of a baby is born (macb byakegu); ii. rice-feeding ceremony of the baby (mac jako); both mother and

child has to participate; iii. ih ceremony of a girl at about the age of 6; iv. cukarma, the first monastic initiation of a boy at about the age of 5; v. the pre-puberty rites of a girl (brh tayegu); vi. marriage ceremony; both the bride and groom has to do the ritual on a

single maala vii. during the Vajrcrya Abhieka viii. upon entering to a new guthi (a socio-religious organization of

Newars)2 ix. during Burh jako, the old age initiation x. death rituals

1 Gellner (1992:148) 2 Yagyaman Pati(2004: 17) : in de c guthi of Kathmandu, the newly entered members each year have to perform gurumaala rite.

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3. during various tantric initiations (dk) 4. during ancestor worship rituals (rddha) 5. during saptavidhnottara pj (sattva-pj) 6. during various fasting observances like aam-vrata, punhy-vrata,etc.which

fall on the eighth and fool-moon days of lunar months. Vratas are colloquially known as dhala.

2. Description of Gurumaala Pj A proper Gurumaala ritual takes between 20 to 30 minutes to complete. The ritual can generally be broken down to following eleven sections3: 1. The initial section of this ritual contains purification of the body, statement of

intention of the ritual (sakalpa vkya), and taking refuge to Vajradhara and triple gems. The rite begins with a salutation to guru Vajrasattva followed by purification of worshippers body by sprinkling some water. Next he declares the intention of performing the ritual reciting long verses which describes the era, physical location, and exact specification of the time according the lunar calendar of the worship as well the names of the sponsor and his family and specific intention for which the ritual is to be performed. This is followed by consecration of the plate containing the flowers (pupabha). This rite concludes with a salutation to the gurus, i.e, Guru Buddha, Guru Dharma, Guru Sangha, and Guru Vajradhara and then to the Vajra sattva.

2. A worship of conch shell (akha) and purification of the water in it follows. This water will be used for various purification processes throughout the ritual. Hymns of Varua are read out and a rite of self initiation is carried out. This follows further purification of the body and recitation of the Pupaketu Tathgata dhra. Then he contemplates placing the seed syllables of the Buddhas Vairocana, Amitbha and Akobhya to the head, throat and heart respectively. This rite is known as Trikya Adhihna. Next he destroys the sins he may have committed by throwing some rice to left and right. At the end, a protective rite is carried out by reading the hymns of Pacarak asking for the protection of himself and all living beings.

3. After completing purificatory and self-protective rites, the priest meditates on moral and worldly benefit of the worship reciting a long prayer. The prayer describes that by preparing the Maala, the worshipper gains the fruits of six perfections: Dna (charity), la (moral conduct), Knti (patience), Vrya (heroism), Dhyna (meditation), and Praj (wisdom). This is a good example of how the moral undertakings of mahyna Buddhism can be ritualized. The mahyna goals of six pramits are placed in a ritualistic framework here. This section also contains worship of sun and moon and purification of the hand.

4. This follows the visualization and worship of the feet (pdrgha) of Vajrasattva. At this point Vajrasattva is visualized as of white color, two arms and wearing a head-dress marked with akobhya. In his right hand, he is holding a vajra and in the left a vajraghaa. He sits over a lotus flower above

3 for the description of the rite, I have relied on the text of Gurumaala writen/translated by Pandit Ratna Bahadur Vajracharya and published by Gunaratna Shakya in 1974. The book has a Newari translation of the text.

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a lion-throne of jewels. The throne is described as created above meru maala which again is created above maalas of four elements.

5. Next the illustration of maala with flowers is performed. The priest drops a piece of flower on each point of the Mandala beginning in the centre and then moving from east clockwise. The priest thus drops twenty-one pieces of flowers.

6. Then the priest makes a five-fold offering (Pacopacrapj) to the Maala with vermilion powder, flowers, incense, light, and food. This is followed by an offering of Ratnamaala (the jewelled maala) to the Buddha, Dharma and Sagha. The Ratnamaala here is described as a fabulous Mt. Sumeru that has eight peaks and is full of seven kinds of jewels.

7. Next the priest makes a worship of sixteen goddesses (oaa-ly dev). He performs hand postures of sixteen worshipping goddesses while reciting the prayers. Then he holds up Vajra and Ghaa (bell) in his hands and tosses the Vajra in the air three times reciting a mantra.

8. This follows the priest paying obeisance to the guru and three jewels. He recites a long prayer describing the sun (guru Bhkara) as a symbol of the Buddha and then takes refuge in the three jewels. He also makes a confession of sins followed by bodhisattva vows praying that he himself will become a Buddha for the welfare of the whole world, that he will rejoice in merit (puya anumodan), and that he will observe fastings (upoadha). Then he folds his hands and makes a fuller confession of sins that he may have commited.

9. This is followed by making Bali (spirit) offerings; a small rice cone called gvaj is offered as the Bali. He offers dikpla-bali to ten guardian deities of ten directions preceded by Indra, amtakuali-bali to ten wrathful deities preceded by Vajrapi4 and Sarvakarmika-bali.

10. The priest then recites a hundred-syllabled mantra (atkara) of vajrasattva. 11. At the end of the ritual, the priest dismisses the Maala (Visarjana) with a

prayer asking Guru Vajrasattva to go back to the sphere of the Buddhas. He also prays him to come back again when needed.

3. Historical background The date of the composition of Gurumaala-pj vidhi in present form is yet unknown. Rather we must believe that it is a result of gradual development. Worshipping of Guru Vajrasattva may have started from very early period of Vajrayna Buddhism, but we cannot find the Gurumaala-pj Vidhi in early tantric texts like Guhyasamja Tantra and Cakrasamvara Tantra. The oldest reference to gurumaala pj vidhi can be found in Kriysamuccaya. Although much shorter in size, this text established gurumaala worship in a systematic way. Hence, we can assume that Gurumaala in Kriysamuccaya is the source of the present form of Gurumaala vidhi.

Kriysamuccaya, also known as Vajrcryakriysamuccaya, is considered as the most authentic manual for Vajrayna rituals performed by Vajrcryas. There are 189 worshipping manuals (Vidhi) described in the text. Gurumaala is stated as 109th manual. Kriysamuccaya was composed by Darpacrya (Jagaddarpacrya). There is a myth that Darpacrya lived for 1200 years and his teeth had changed

4 Ratnakaji (1993: 5)

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twenty times.5 Kriysamuccaya was translated into Tibetan by Sa-bzan-pa bLo-gros rgyal-ntsan with the assistance of Paita Majur of Vikramaila. It is also said that the Tibetan scholars obtained the initiation of Kriysamuccaya from a Nepalese Paita Mahbodhi.6

The exact time when Kriysamuccaya was composed is yet unknown. Advayavajra wrote a commentary on Gurumaala.7 The time of Advayavajra is 978-1030. 8 If we believe that Advayavajra wrote the commentary on this particular Gurumaala vidhi of Kriysamuccaya, then we must agree that Kriysamuccaya was composed in at least 10th century or before. Advayavajra is considered as one of the scholars who developed gurumaala pj vidhi. He was a native of Kapilavastu and a disciple of siddha Savaripa. He was trained in Nalanda and Vikramashila. He was also a teacher to Atisha and Marpa.9 Late Paita Asha Kaji Vajracharya claimed that he had found a manuscript with Advayavajras commentaries on gurumaala vidhi in the house of Nhukavajra Bajracharya of Lalitpur.10 He published this book with the name crya Paita Advayavajrakta Gurumaalrcana Pustakam in 1988. It is yet to be confirmed that this text is actually composed by Advayavajra as it is not included in Advavajrasagraha. Some of the verses of Gurumaala can be found in Advayavajrasagraha. The verses namobuddhya gurave namo dharmya ... .. .. ryga upoadha can be found in Advayavajras Kudinirghtam.11 We find a big problem here in saying that Advayavajra wrote the commentary of the Gurumaala Vidhi composed by Jagaddarpacrya. The published book of so called Advayavajras commentary is actually a commentary of a fuller version of Gurumaala Vidhi. This commentary impressively elaborates and explains sections like visualization of Vajrasattva and hundred-syllabled (atkara) mantra that are not available in the Kriysamuccaya version of Gurumaala Vidhi. So it is definite that the commentary was composed at a later time. 4. Gurumaala in Kriysamuccaya Gurumaala in Kriysamuccaya is very short compared to present-day Gurumaala Vidhi. In Kriysamuccaya, it starts with purification of the body. It doesnt have the initial obeisance to Vajradhara and triple gems as in modern vidhi. It also doesnt have conch shell worshipping. From yath hi jtamtrea .. .. .. to .. .. .. o candrrkavimale svh it is same as in the new vidhi. Then it goes on to the illustration of maala o su sumerave nama.. .. ... The visualization part of vajrasattva and worship of pdrgha is not present. Similarly, illustration of candra and srya are missing. Then the text directly follows to paying obeisance to three jewels namo buddhya gurave .., bodhisattva vows ratnatraya me araa ..; confessions of

5 George N. Roerich (1953: 1045). The Blue Annals also gives a list of Kriysamuccaya lineage starting from Vajradhara all the way to Dharmasvamin dMar-ston rGyal-mtsan od-zer. 6 George N. Roerich (1953: 1046) 7 see 1988, Paita Ashakaji Vajracharya, crya Paita Advayavajrakta Gurumaalrcana Pustakam 8 Bhattacarya (1968: praface xci) 9 Ashakaji (1988: praface g) 10 Ibid, preface ga 11 Yagya Man Pati (2004: 108)

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sins and rejoice of merit dean sarva ppn ... Pacopacra pj and worship of sixteen ly goddesses are not present. The final section consists of offering ratna-maala and paying obeisance to guru bhskara. The whole section of vali pj and hundred-syllabled (atkara) mantra are absent. 5. Iconography of the maala worshipped during gurumaala pj

The illustration I provide here (refer to the figures given in the next page) is of the Mt. Meru maala that is created during the Gurumaala worship. It was drawn by Mr. Sarvagya Ratna Vajracharya. This illustration has been made according to gurumaala tradition of Kathmandu. The central deity, Vajrasattva is seated above Sumeru Mountain which is represented as a triangle. The three cones of the triangle are mahmadhyameru, madhyameru and ukmamadhyameru. These three cones are also perceived as Buddhamaala, Dharmamaala and Saghamaala respectively.12

Outside this triangle, there are two other circles (in skt., pua). The first circle consists of eight petals representing islands (dvpa) and sub-islands (upadvpa). Petals of four directions represent four islands, namely, prvavideha in east, jambudvpa in south, aparagodyan in west and uttarakuru in north. These four islands are also known to be the places of four great-kings (caturmahrja) dhtarra, viruhaka, virupka and kuvera. The petals of four corners represent four sub-islands.

Outside this is a second circle which again consists of eight petals. The four petals of east, south, west and north are respectively gajaratna (jewel of elephant), avaratna (jewel of horse), puruaratna (jewel of man) and strratna (jewel of woman). The colors attributed to these four directions are white, blue, red and yellow respectively. There are khagaratna (jewel of the sword), cakraratna (jewel of the wheel), mairatna (jewel of the gem) and sarvanidhna (all treasures) vessel in four corners starting from north-east corner and going anti-clockwise.

Outside this circle, in the upper part, there are moon and sun disks. For each element in the maala, there are seed-syllables assigned. One of the

four characters ya, ra, la, va are used for all the elements of both the circles of the maala. The characters ya, ra, la, va are known to belong to Vajrasattva family.

6. Conclusion

Gurumaala is the most common and basic ritual hence one of the most important element of Newar Buddhism. It is also a good example of how rituals can contain moral tasks of Mahyna Buddhism and how it has been placed within a ritualistic Vajrayn framework. Since it is so common and widely used by all Newar Buddhists, various local variations of the vidhi have been developed in the course of time (I have included the manuls of Gurumaala ritual used in Lalitpur and Kathamandu in the later pages of this article. Also please look at the Gurumaala text of Kriysamuccaya for comparision). These variations create sometimes confusion and often corrupted instances of Sanskrit verses can be found. Gurumaala is a preliminary rite and it also creates a framework for other rituals. An accurate and correct form of this rite should be passed down to the newer generation for the long-term survival of Newar Buddhism.

12 Ibid, 85

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The Mt. Meru maala

1. vajrasattva 2. mahmadhyameru (seed syllable: ha) 3. madhyameru (seed syllable: hr) 4. skmamadhyameru (seed syllable:

s) 5. prvavideha (seed syllable: ya) 6. jambudvpa (seed syllable: ra) 7. aparagodyan (seed syllable: la) 8. uttarakuru (seed syllable: va) 9. upadvpa (seed syllable: y) 10. upadvpa (seed syllable: r) 11. upadvpa (seed syllable: l)

12. upadvpa (seed syllable: v) 13. gajaratna (seed syllable: ya) 14. avaratna (seed syllable: ra) 15. puruaratna (seed syllable: la) 16. strratna (seed syllable: va) 17. khagaratna (seed syllable: y) 18. cakraratna (seed syllable: r) 19. mairatna (seed syllable: l) 20. sarvanidhna (seed syllable: v) 21. candra (seed syllable: ca) 22. srya (seed syllable: s)

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The Mt. Meru maala with figures and seed-syllables.

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Bibliography

Bajracharya, Herakaji 1995 Tri-samdhividhi Pustakam. Lalitpur: Manadevi Bajracharya. 1995 Svarodaya Daam Pjvidhi Pustakam. Lalitpur: Pusparaj Bajracharya

and Prem Bahadur Bajracharya. Bajracharya, Mahisvar Raj

2003 Vajrayna Caryy Gurumaala Pjy Rahasya. Lalitpur: Nepal Bauddha Parishad.

Bajracharya Milan Kendra

1990 Yalay Gurumaalrcanam. Lalitpur: Gurumaala Adhyayana Khala. Bajracharya, Pandit Ashakaji

1984 Mahyna Buddhadharma Caryya. Lalitpur: Prem Bahadur Shakya etc. 1988 crya Advayavajrakta Gurumaalrcana Pustakam. Lalitpur:

Ashakaji. Bajracharya, Pandit Ashakaji, Harsharatha Dhakhwa and Shantaharsha

1990 Saptavidhna Pj. in Palesv vol. 2. Nepal: Lotua Research Centre. pp. 1-9.

Bajracharya, Pandit Ratna Bahadur

1974 Gurumaalrcana Va Ekaviati Prajpramity Artha Sahiya. Lalitpur: Guna Ratna Shakya.

Bajracharya, Phanindra Ratna and Yagya Man Vajracharya

1995 Bauddhadharmam Pjk Siddhnta Tath Vyavahra. Kathmandu: Di Arun.

Bajracharya, Ratnakaji

1993 vali pjy yathrthat. Kathmandu: Sarasvati Bajracharya. Bajracharya, Siddhivilas

1999 Gurumaala. Kathmandu: Bajracharya Prakana. Bajracharya, Yagya Man Pati

2004 Guru, Maala Va Gurumaala. Kathamandu: Manisimha Mahavihar. Bhattacarya, Benoytosh

1968 Sadhanamala vol. II. Baroda: Oriental Institute. Gellner, David N.

1991. Ritualized Devotion, Altruism, and Meditation: The Offering of The Guru Maala in Newar Buddhism. In: Indo-Iranian Journal 34: pp. 161-197.

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1992 Monk, Householder and Tantric Priest: Newar Buddhism and its Hiearchy of Ritual. New York: Cambridge University Press.

Locke, John K. 1980 Karunamaya. Kathmandu: Sahayogi Prakashan. Mahasthavira, Dharmaloka

1973 Gurumaala. Kathmandu: Tuisin. Roerich, George N.

1949 The Blue Annals. Calcutta: The Royal Asiatic Society of Bengal. Shakya, Hemraj

1968 Nepla Saktiy Mlukh. Lalitpur: Chandra Laxmi Devi Shakya. Sharkey, Gregory

2001 Buddhist Daily Ritual. Bangkok: Orchid Press. 1973. Gurumaalrcana-Pj In:

Vol. 105. Japan: 2005. Japan:

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Appendix

A Critical Analysis of the Gurumaala in Lalitpur Tradition

References Used for the variation of the text Manuscripts: A - O Trdharmay Saph Thva, in the private collection of

Dharmaraja Vajracharya, Patan, Number of folios: 43, dated NS 1061.

B - r ryatrdev araa, in the private collection of Dharmaraja Vajracharya, Patan, Number of folios: 29, dated NS 1096.

C - r ryatrpjsa Saddharmatrdharma Yyegu Pustakam, in the private collection of Saddharmaraja Vajracharya, Patan, Number of folios: 61, dated NS 1077.

Following published books has been used for the purpose of editing the Gurumaala part: D - Vajracharya, Pandit Ratna Bahadur. Gurumaalrcana Va

Ekaviati Prajpramity Artha Sahita. Lalitpur: Guna Ratna Shakya. 1974.

E - Vajracharya Milan Kendra. Yalay Gurumaalrcanam. Lalitpur: Gurumaala Adhyayana Khala. 1990.

F - Vajracharya, Pandit Ashakaji. crya Paita Advayavajrakta Gurumaalrcana Pustakam. Lalitpur: Ashakaji. 1988.

G - Vajracharya, Sarvaja Ratna. Saptavidhnuttara Pjvidhi. Kathmandu: Nepla Bauddha Saskti Sarakaa Kendra. 2003.

H - Vajracharya, Herakaji. Svarodaya Daam Pjvidhi Pustakam. Lalitpur: Pusparaj Bajracharya and Prem Bahadur Bajracharya. 1995.

Other references: I - 2005 J - Vajracharya, Herakaji. Svarodaya Daam Pjvidhi Pustakam.

Lalitpur: Pusparaj Bajracharya and Prem Bahadur Bajracharya. 1995.

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The Gurumaala Text 3.1.1 o nama rguruvajrasattvya. 1-gurumaalrcanapj-1. 3.1.2 2- -2nhp svaka nasal kye. o hr svh. o hr svh. o hr svh. 3.1.3 mhe lakha hh yn arra odhana yye. o kyaviodhane svh. arra uddha jula bhlape. 3.1.4 o 3-sarvavighnotsre-3 h. vighna nta jula bhlape. 3.1.5 adya mahdna. nama ratnatrayya. svastir. adya

virjamnakyasihatathgataparyye bhadrakalpe sahanmalokadhtau vaivasvatmanu-antare satyatretdvparnte kaliyugasya prathamacarae 4-bharatakhae-4 uttarapcle haimavatpde vsukketre upachandohaphe ryvartapuyabhmau

1 F omits. 2 F pjrambha dau camana kuryt tridh. o camana pratdha svh. o garbhasaodhane svh. o amtajvante svh. hdi sicatet. o hdaye svh. o kyaviodhane svh. o pdo prakrae svh. irasi. o prokaa pratccha svh. yajamna ajali kuryt. guru vkya pahet. siddhirastu kriyrambhe vddhirastu dhangame. puirastu arreu ntirastu ghdiu. 3 D,E sarvavighnnutsre; The term 'sarvavighnnutsre' is grammatically incorrect since vighnn is a accusative plural and utsre should be a verb but utsre cannot be a verbal form. If it is a verb, then it should be utsare. Even if we change it to utsare, it is unlikely that a bjkara (seed syllable) is preceded by a verb which is in first person and singular form. A seed syllable is always preceded by a noun, in most cases, locative. So the closest form in this case would be sarvavighna(noun)+utsre(noun)=sarvavighnotsre. 4 F omits.

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karkoakangarjlaye 5-ngavsbhidhamahhrade-5 rsvayambhcaityasthne rguhyevarprajpramitydhihite 6-rmajurydhihitabhmau-6

neplamaale rsavaramaalkre 7-sudurjaybhmisampe-7 mailigevaragokarevaraklevarakumbhevaragarttevaraphaikevara- goplevaravikramevaravaitargaparivte vgamatmaimatprabhvatkevatmahnadpravhite

puyatrthantatrthaakaratrtharjatrthamanorathatrthanirmalatrtha-nidhnatrthajnatrthacintmaitrthapramodatrthasulakatrtha-jayatrtha-upatrthaparivte

jtamtroccaakhoccaphuloccadhynocca-catuparvata prkre saptamunyadhihite 8-vajrayoginydiyogingaaguik-8-aamtk- 9-aabhairava-9-sihinvyghringaeakumramahklahrathanumat- 10-daakrodhagaaparivte-10

11-tatra neplamaalntargatalalitapaanbhidhamahnagaryyt-11 vgamaty 12-dakiadigbhge-12 mairohiy 13-pacimadigbhge-13 prabhvaty 14-uttaradigbhge-14 kevaty 15-prvadigbhge-15

16-majury-adhihitabhmau virupkadevatnivsita khagnanguhyvarirakakar paupatisannidhne maikumravsitamaimaape-16 rmatryvalokitevarasya vijayarjye.

5 F ngavsa mahhrade. 6 F omits. 7 F sudurjaybhmisame; I sudurjaybhmibhge. 8 F vajrayoginydigaaguite. 9 F bhairava. 10 F daakrodhagaasavte. 11 F omits. 12 F dakiakoe. 13 F pacimakoe. 14 F uttarakoe. 15 F prvakoe tatra lalitapaane. 16 F omits, tatra lalitapaane.

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3.1.6 o namo bhagavate pupaketurjya tathgatyrhate

samyaksambuddhya. tadyath. o pupe pupe mahpupe supupe pupodbhave pupasambhave pupvakirae17 svh.

3.1.7 dnapatiyajamnasya itydi. ida pupabha sakalpaymy aham. 3.1.8 Sv jki tvate, la svaka chyegu. Dhu kyanegu. pdrgha nama. pratyargha nama. 3.1.9 18-o gurubhyo nama. o gurubhyo nama. o gurubhyo nama. o

gururbuddha gururdharma guru saghastathaiva ca guruvajradhara caiva tasmai rgurave nama-18.

vande rvajrasattva bhuvanavaraguru sarvabuddha bhavanta/

nnrpea yena timirabhayahara nirmita merusastha// dharmdhra munndra jinavarasubhaga maala vajradhtu/ sarvnandaikarupa sahajasukhamayadehin mokahetu//19- -19 3.2.1 la odhana yye. 20- -20o guruj. 21-o h-21 va vajrodake 22- -22 udaka-amta

bhavantu h svh. o h va vajrodake udaka-amta bhavantu h svh. o h va vajrodake udaka-amta bhavantu h svh.

3.2.2 akha pj. akhay sinha tike. 17 F pupvakiraeccha. 18 F omits. 19 F gurubuddha gurudharma gurusaghastathaiva ca guruvajradharasca iva gurusarvn nammyaham// 20 F tato jalaodhana. akhasya abhyantare tridh jala pratisthpya varuanga svarupa pjayet. 21 F omits. 22 F hr.

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23- -23 o 24-varuamrtaye-24 candana 25-nama-25. sv chye. o 26-varuamrtaye-26 pupa 27-nama-27. 3.2.3 stotra yye. ngaptmako nitya jalarjo mahbala/ nirvikalpeti vikhyto 28-varuya namo'stute-28// 3.2.4 mhay akha lakha hh yye. yath hi jtamtrea snpit sarvatathgat/ tath 'ha snpayiymi uddha divyena vri// 29-o h sarvatathgatbhiekasamayarye h-29. 3.2.5 hna nasal kye. 30-o hr svh. o hr svh. o hr svh. o kyaviodhane svh-30. 31-sarvavighnotsre h-31. pjbha thiye. 3.2.6 o namo bhagavate pupaketurjya tathgatyrhate

samyaksambuddhya. tadyath. o pupe pupe mahpupe supupe pupodbhave pupasambhave pupvakirae svh.

3.2.7 chyanay kathui nugalay thiye (trikydhina). o h. 3.2.8 jki javabh khavabh tine. 32-o-32 sarvapppanaye h. 23 F o varuanga mrtaye pdyam praticcha svh. 24 F varuangamrtaye. 25 F samarpaymi. 26 F varuangamrtaye. 27 F samarpaymi. 28 F varua praammy aham. 29 F omits. 30 F puna camana kuryt. o camana pratccha svh. pupa tanla ke prakipet. 31 D, E, F o sarvavighnnutsre h.

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ppa chu manta dhak mattaye. 3.2.9 sana taye. o tiha vajrsane svh. vajrsana jula bhlape. 3.2.10 33- -33o maidhari vajrii mahpratisare 34- -34 raka raka m

sarvasatvn ca h pha svh. 3.3.1 sinha tiye. 35-o vajratilakabhae svh.-35 3.3.2 sv jki la tay maale hyeke. 36-o vajrodake h. o vajragomaye h. o vajrabhmau h.

surekhe sarvatathgatdhitihantu svh.-36 3.3.3 37- -37dna gomayam ambun ca sahita la ca sammrjana / knti kudrapiplik-apanayana vrya kriyotthpana / dhyna tat kaam ekacittakaraa prajsurekhojjval // et pramit aeva labhate ktv munermaala / bhavati kanakavara sarvarogairvimukta // suramanujaviia candravad dptaknti / 38-dhanakanakasamvddhir jyate-38 rjavae / sugatavaraghe 'smin39-maala ya karoti-39/ 40- -40 32 H trikydhihna. 33 E chyane taye, F pupatandla svasirasi sthpayet. 34 F arre. 35 F, H o suvaratilakabibhaa pratccha svh. 36 F hastaprakraa odhana pratccha svh. o suvarcradhraa pratccha svh. o procchre h sarvavighnn chre h. vajrabhm h o vajralekhe h. o sulekhe sulekhe sarvatathgatdhithntu h svh. ; H o procchre h. sarvavighnnutsre h. vajrabhme h. vajralekhe h. surekhe surekhe h. sarvatathgatdhitiantu svh. 37 F maale dahinahastamadhygulin sparayitv vkya pahet. 38 F dhanakanakasamddhirjyate. 39 G kryakarmi ktv ; H kyakarmi ktv.

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3.3.4 41-o vajramaale surekhe sarvatathgat-adhitihantu svh.-41 maale tvate. 3.3.5 42-sv chaphva taye. 43-o candrrkavimale svh.-43 candrasryathye nirmala jula bhlape. 3.3.6 lh cye. 44-o hastaodhane svh.-44 3.4.1 45-sv chaphva maale chk bal taye. o protsre h 46-sarvavighnotsre-46 h. vighna nivraa yye. 3.4.2 lakha maala thile. o h sarvatathgatasuvarajaladhre svh. 3.4.3 dhyna. o svabhvauddh sarvadharm svabhvauddho 'ha.

unyatjnavajrasvabhvtmako'ha. nya vibhvya.-45 -42 3.4.4 o 47-mantrdhihita-47 bhmimadhye yakrdicaturbjasajta

mahbhta 48-vyvagnijalvanimaalopari-48 sukrea 40 F kyakarmi ktvpi ph. 41 F o h sulekhya sulekhya vajramaale sarvatathgatdhihantu svh. ; G o surekhe sarvatathgatdhihndhitihantu svh. ; H o h surekhe vajrarekhe sarvatathgatdhitihantu svh. 42 F omits. 43 H o candrrkavimala pratccha svh. 44 G omits ; H o hastaodhana pratccha svh. 45 H omits 46 D,E,G sarvavighnnutsre. 47 D mantrdhitiha ; F mantrdhihna. 48 F vyvgninalvalmaalopari

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49-merumaala tadupari-49 50-ratnasihsana tasyoparipadmacandre50 rvajrasattva dvibhujamekamukha uklavara 51-vajravajraghadhara-51 vicitrbharaabhita irasi cvaradhria 52-indranlavara-akobhylaktamaulina gurubharaka dhytv-52.

3.4.5 jvl mudr kyane. phe phe phe. 3.4.6 pdrgha taye. 53-o bhagavatrmatrrsadguruvajrasattvabharakya.

caraakamale pdya argha camana pratccha hr svh.-53 3.4.7 54- 55- -55cakra mudr kyane. o vajracakre h. akua mudr kyane. o vajrkua ja. pa mudr kyane. o vajrapa h. sikha mudr kyane. o vajrasphoa va. vea mudr kyane. o vajrvea ho.-54 maale jki nypuca bvaye. 56- -56o ja h va ho.57- -57 49 F merumaale 50 F,H ratnasihsanasthita padmacandre 51 F vajraghadhara 52 F indranlavarbham akobhylakta rguruvajrasattvabharaka dhtv vibhvayet. 53 F rmatrrsadguruvajrasattvacaraakamale pdrghya pratccha svh. ; H bhagavan rmatrgurumaale sadguruvajrasattvabharakya pdycamanrgha pratccha svh. 54 F omits 55 H o vajrkarae h 2. 56 H phe phe phe. Pravarasatkrya. 57 H kuumjalinthamaale vajrapupa nysa ho.

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3.5.1 maale sv nchaphva bvaye. 59-o ha madhyamerave nama. o h adhomerave nama. o 58-h-58 rdhvamerave nama.-59 o ya prvavidehya nama. o ra jambudvpya nama. o la aparagodnyya nama. o va uttarakurave nama. o y upadvpya nama. o r upadvpya nama. o l upadvpya nama. o v upadvpya nama. o ya60 gajaratnya nama. o ra61 puruaratnya nama. o la62 avaratnya nama. o va63 strratnya nama. o y64 khagaratnya nama. o r65 cakraratnya nama. o l66 mairatnya nama. o v67 sarvanidhnebhyo nama. o a68 candrya69 nama. 58 F omits. 59 G o ha mahmadhyamerave nama. o hr madhyamerave nama. o s skmamerave nama. 60 G, I ya; E omits. 61 G, I ra; E ra 62 G, I la; E la 63 G, I va. 64 F, G, H, I y. 65 F, G, H, I r. 66 F, G, H, I l. 67 G, H, I v. 68 D omits; F a; G, I ca. 69 F, H ardhacandrya.

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o 70 sryya nama. 71-rvajrasattvagurave nama.-71 3.6.1 72-pacopacra pj. o vajragandhe svh. o vajrapupe svh. o vajradhpe svh. o vajradpe svh. o vajranaivedye svh.73- -73 sv jki la maale hyeke.-72 3.6.2 ratnamaala carhe yye. 74-o catratnamaya merum aagopaobhita-74

saptaratnasamkra dade 'nuttaradyine / gurubhyo buddhadharmebhya saghebhya ca tathaiva ca

nirytaymi bhvena sapraratnamaala // 3.7.1 oaalsya kye. 75-o vajrave h. o vajravae tr. 70 D omits; F ; G, I s. 71 E o rvajrasattvagurave nama; F o rmadvajrasattvagurave nama; G, I o h rvajrasattvagurave nama; H o rvajrasattvagurave nama. gaccha gaccha bhagavan guru adhitihantu svh. 72 F o sugandhacandana pratccha svh. candana sindura puya pavitra ppanana. padharate nitya lakm niati sarvad. ida ta parama vastra nnragopaobhita. dadmi parama bhagy sarvasampattidyaka. mlatmdhavjt mndrapupajtik itydi pupasayukta rohana pupamlik. pacmtdi sahita naivedyaphalapakvnnappakaphalni samarpaymyaham. yathnulabhate dravya dakiya prayacchati. dharmrthakmamoka ca prpnoti sarvadsukham. dhpadpoya sarvadknta dpajvlsamaprabha. ghoaymi praamanta sarvajnaprasdhakam. pgatmbla samarpaymi. ye dharm hetuprabhav hetuste tathgata hyavadat te ca yo nirodha evavd mahramaa. 73 G o vajraljya svh; H o vajrayajopavtavastra svh. 74 F aagamaya merucaturdvpopaobhita

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o vajramdage hr. o vajramuruje a. o vajralsye h. o vajramle tr. o vajragte hr. o vajrantye a. o vajrapupe h. o vajradhpe tr. o vajrloke hr. o vajragandhe a. o vajrdare h. o rasavajre tr. o sparavajre hr. o dharmadhtuvajre a.-75 3.7.2 vajra kye. o h svh. ghaa kye. o ho svh. 3.7.3 76-o vajrasattvasagraht vajraratna anuttaravajradharmakyena

vajrakarmakulodbhava.-76 3.7.4 vajra svaka thatine. o akki ja h. o akki ja h. o akki ja h77. 3.8.1 stotra yye. 78- -78o h 79-rmatsadguruvaracaraakamalya/-79

samyagjnvabhsanakarya namo h80 // namaste 'tu namaste 'tu namaste 'tu namo nama / 75 F v va mdag ca muruj ca manoram hsy lsy ca gt ca vajranty ca pupik // dhp dp tath gandh dary mly vilsit dharm ceti svavttisth ratva sumanohar //; H mentions only 8 of the lsy devs from o vajralsye h to om vajragandhe a. 76 F o vajrasattvasagrhya vajraratnam anutara vajradharmakyavena vajrakarmakulodbhava vetavara-ekkra; H o vajrasattvasagrhaka vajraratnam anutara vajradharmakyavena vajrakarmakulodbhava. 77 F o arkirja h pha. 78 o namo buddhya gurave namo dharmya tyine nama saghya. 79 rmatsadgurucaraakamalya. 80 F namoha; H namo'ha.

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bhakty aha tv namasymi gurunthaprasda me // yasya prasdakiraai 81-spharittmatattva-81 / ratnaprabhparikaraprahatndhakra // 82-payatyanviladai savilsam uccai-82/ tasmai namasktir iya gurubhskarya // 83-namo buddhya gurave namo dharmya tyine / nama saghya mahate-83 tribhyo 'pi satata nama // sarvabuddha namasymi dharma ca jinabhita / sagha ca lasampanna ratnatraya nammy aha // ratnatraya me araa sarva pratidemy agha / anumode jagatpuya buddhabodhau dadhe mana // bodhau araa ymi buddhadharmagaottama / bodhau citta karomy ea svaparrthaprasiddhaye // utpdaymi varabodhicitta nimantraymi 84-iha sarvasatvn-84 / 85-icariye-85 86-varabodhicrn-86 buddho bhaveya jagato hitya // dean sarvappn puyn ca anumodan / 87-upavsacariymi-87 rygam upoaha // 3.8.2 lhjap ppadean yye. andimati sasre janmany atraiva v puna / yan may paun ppa kta kritam eva v // 88-yac ca anumodita-88 kicid tmaghtya 89-mohata-89 / tad atyaya deaymi pacttpena tpita // 81 Ujiie [1973: pp. 91] corrects this as 'spharittmatattva'; D,E spharittmakattva; F sphurittmakatva; G spharittmatattvo; H spharittmakatattva. 82 E payatvanviladdarhai savilsamucchai; F payantit viradia savir samuccai; G, H payantvanviladai savilsamuccais. 83 F, H o namo ratnatrayya. 84 F varasarvasattvn. 85 G ittha cariye. 86 Gellner(1991), p. 182: varabodhicary 87 G ktopavsa cariymi. 88 F yaccnumodan. 89 H mohita.

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ratnatraye 'pakro yo mtpitu v puna / guruvanyeu v kept kyavgbuddhibhi kta / anekadoaduena may ppena nyak // yat kta drua ppa tat sarva deaymy aha //90- -90 3.9.1 91-thana nysa japa dhpa pacopacra pj. bal akha lakha

hh yye. o hr camana prokaa pratccha svh. 3.9.2 bhvan. purato yakrea vyumaala tadupari rakrea agnimaala

tadupari trikoa raktarephkita trimuaktaclikopari padmabhjana tatra bhaktdika bu ji kha h l m p t vakra jta pacmta pacapradpa payet.

3.9.3 o h. thva mantra bali adhihna yye. -91 3.9.4 garua mudr kyane. lokapla mudr kyane. 92- -92o indrya svh. o yamya svh. o varuya svh. o

kuberya svh. o agneye svh. o nairtaye svh. o vyave svh. o nya svh. o rdhvabramhae svh. o sryagrahdhipataye svh. o candranakatrdhipataye svh. o

90 F may blena mhena ytkicitppamcitta prakty yaccasvadya prajapty vadyamevaca. tatsarvadeaymyea nthnmagrata sthita ktjali dukhabhta praipatya puna puna. atyaya matyayatvena pratighantu nyak. tath samsena samnaklalokasya dukha ca sukhodaya ca hartu ca kartu ca maystu aktistamapraka ca yathaiva bhno. ity eva ppadeandika vidhya paramaguruvajrasattvamantratryakara japet. 91 F tato lokaplebhyo balipj krayet. tato dhynabhvan. prathama nyatnantara yakrea vyumaala rakrea agnimaala tadupari triguktavajrcaiky irasi padmabhjana tatra bhakydi pariprita o h tr hr kha l m p t vkrajta pacmta pjana payet; H o akromukha sarvadharmm adyanutpannatvt im bali gha gha o h pha svh. 92 F o indrdilokaplagaebhya pdrghya camana pratccha svh.

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adhapthivyai svh. o ngebhya svh. o yakebhya svh. o asurebhya svh. o sarvadigvidigdaadiglokaplebhya 93- -93 svh.

3.9.5 pacopacra pj. lsy. stuti. indrdayo mahrajalokaplamahaddhik. daadikusthitadevalokapln nammy aham. 94- -94 3.9.6 95-sv jki lakhe thun bali hyeke. indrdivajr sahadevasaghair ima ca ghantu bali viiam. agnir yamo nairtibhpati ca ppatir vyudhandhipa ca. nabhtdhipa ca dev rdhvaca candrrkapitmah ca. dev samast bhuvi ye ca ng dhardhar guhyagaai samet

saputradr sahabhtyasainy pupa bali dhpavilepana ca ghantu bhujantu pivantu ceda idaca karma saphala juantu.

3.9.7 hna hyeke. o namo ratnatrayya. o nama caavajrapaye

mahvajrakrodhya darotkaabhairavya asimusalaparaupaghtahastya. o amtakuali khakha khhi khhi tiha tiha bandha bandha hana hana daha daha paca paca garja garja visphoaya visphoaya sarvavighnavinyakn mahgaapatijvitntakarya h h pha pha svh.

thva amtakuali bali. hna hyake. o akromukha sarvadharmm dyanutpannatvt. o h

pha svh. thva srvakrmika vali.-95 3.10.1 jki jvan atkara bvan sthira yye. o vajrasattva samayam anuplaya 96-vajrasattvatvena upatiha-96

dho me bhava sutoyo me bhava supoyo me bhava anurakto me 93 H vajrapupa pratccha. 94 F, H namaste krodharjna sarvaduanivraam. trilokyavijaydin daakrodha nammyaham. 95 F, H omit.

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bhava sarvasiddhi me prayaccha sarvakarmasu ca me citta 97-reya kuru-97 h ha ha ha ha ho98 bhagavan sarvatathgatavajra m me muca vajr bhava mahsamayasattva .

3.11.1 visarjana yye. o 99-kto va-99 sarvasattvrtha siddhir datt 100-yathgama-100 / gacchadhva 101-buddhaviaya-101 punar gamanya ca // o h. 102-vajramaalavisarjana mu.-102

96 D,E,F,G,I vajrasattvatvenopaiha 97 F riya kuru. 98 F bho. 99 F ktvaiva 100 D,E,F yathnug; I yathnug 101 D,E buddhaviaya 102 F iti kadhtu gaccha gacchadhva ida vajramaala visarjanam; H iti kadhtu gaccha gaccha vajramaala visarjana mu.

The Translation

3.1.1 O homage to Blessed guru Vajrasattva. 3.1.2 First, one should take three sips of water.1 O Hr Svh, O r Svh, O r Svh. 3.1.3 One should purify his body by sprinkling some water. O purification of the body, Svh. One should assume that the body has been cleansed. 3.1.4 O to the driving away of all the obstacles, H. One should assume that obstacles have been pacified.

3.1.5 One should recite the mahdna statement.

Homage to Three Jewels. svastir. Today, in the land of glorious kyasiha Tathgata, in the vaivasvatmanu2 period of bhadra aeon, in the division of the world named saha, in the first phase of kaliyuga that comes after the satya-treta-dvapara world eras, in the bharata continent, in the northern-pcla, in the lap of the Himalayas, in the region of the serpent-king Vsuki, in the upachandoha power-place, in the holy land lived by noble men, in the home of the serpent-king Karkoaka, in the great lake called ngavsa (the Nga-abode), in the domain of the caitya rsvayambh, which is empowered by glorious Guhyevar and Prajpramit, in the land empowered by glorious Majr, in the Neplamaala, which has the form of the maala of glorious Savara, which is next to the land of invincible, surrounded by eight passionless ones (vaitargas) [namely] mailigevara,

1 A purification process known as nasal, where the priest takes small amount of water into his mouth. 2 Manu is regarded as the representative man and father of the human race. Vaivasvatmanu, the seventh Manu, being supposed to be born from the sun, is regarded as the progenitor of the present race of living beings.

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gokarevara, klevara, kumbhevara, gartevara, phaikevara, goplevara, and vikramevara, flowing with the great rivers vgamat, maimat, prabhvat, and kevat; surrounded by holy bathing places (trthas) - ntatrtha, akaratrtha, rjatrtha, manorathatrtha, nirmalatrtha, nidhnatrtha, jnatrtha, cintmaitrtha, pramodatrtha, sulakatrtha, and jayatrtha, In the enclosure of the four mountains jtamtrocca, akhocca, phulocca, and dhynocca, where seven sages lived, surrounded with the sphere of the troupe of yogins such as Vajrayogin, [surrounded with] the Eight Mother Deities, Eight Bhairvas, Sihin, Vyghri, Gaea, Kumra, Mahkla, Hrat, Hanumat, and the troupe of the Ten Wrathful Deities; There, within the Neplamaala, in the city of Lalitapaana, on the southern region of the vgamat, on the western region of the mairohi, on the northern region of the prabhvat, on the eastern region of the kevat, in the land inhabited by Majur, in the vicinity of Paupati which is resided by the deity Virupka, and guarded by Khagnan and Guhyesvar, in the Maimaapa where Maikumra resides, in the victorious land of r-ryvalokitevara;

3.1.6 O homage to the Blessed King Pupaketu, to the attained one,

completely enlightened Buddha, namely: O Pupa, Pupa, Supupa, Mahpupa, the Flower-Originated One, the Flower-born One, the Flower-strewn One, Svh.

3.1.7 [Here one should mention] the sacrifice, the patron [the purpose of the

ritual] and so on. Here is the flower-vessel. I declare the purpose [of the ritual].

3.1.8 One should drop flowers and rice. One should drop water three times.

One should offer incense. The water for washing feet, salutation. The sacred-water in the front,

salutation.

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3.1.9 O homage to the gurus. Homage to the Buddha as guru, to the

Dharma as guru, to the Sangha as guru, and in the same manner, to the Vajradhara as guru; homage to all such gurus. I salute to you, the glorious Vajrasattva, who is the best guru in the world, and who is [the form of] all the Buddhas; who, through various forms, removes the fear of darkness, who took the real form, who lives upon the Mount Meru; who is the base of the Dharma, who is the king of sages, who has the form of the vajradhtumaala with the good fortune of the victorious ones; who is the single form of all happiness, who is having a body that consists of innate joy, and who is the cause of emancipation.

3.2.1 One should purify the water. O guru's permission. O H Va may the ambrosia-water be

born in the vajra-water, H Svh. 3.2.2 One should worship the conch shell. One should put red vermillion

powder in the conch shell. O sandle-wood to the personification of the Varua3, salutation. One should offer flowers to the conch shell. O flower to the personification of the Varua, salutation. 3.2.3 One should recite the hymn in praise of the conch shell. I worship Varua, who is always having a noose of serpents, the

almighty king of waters, and who is renowned as the Nirvikalpa (free of desires).

3.2.4 One should sprinkle some water from the conch shell onto his body.

3 Varua is one of the oldest of the Vedic gods who is often associated with the waters.

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Just as all the Tathgatas were bathed immediately after they were born, I too bathe myself with this divine water [so that I become pure].

O H for the sake of the glory of the vows of the consecration of all the Tathgatas, H.

3.2.5 One should sip some water again. O Hr Svh, O Hr Svh, O Hr Svh. O purification of the body, Svh. O to the driving away of the

obstacles, H. 3.2.6 One should touch the worship plate. O homage to the Blessed King Pupaketu, to the attained one,

completely enlightened Buddha, namely: O Pupa, Pupa, Supupa, Mahpupa, the Flower-Originated One, the Flower-born One, the Flower-strewn One, Svh.

3.2.7 One should touch his head, throat and chest.4

O H.

3.2.8 One should offer a small portion of rice grains on both sides. O to the removal of all the evil-deeds, H. One asumes that all the evil deeds have disapeared. 3.2.9 O be seated on the vajra-sana5, Svh.

One should assume the vajra posture.

3.2.10 O gem-holding and vajra-holding goddess Mahpratisar, protect protect me and also all beings, H Pha Svh.

4 This act is known as Trikydhihna, the three bodily empowerments. Here, the worshipper. visualises Buddha Vairocana in the top his head, Buddha Amitbha in the throat, and Buddha Akobhya in the heart. See: Pandit Ratna Bahadur Bajracharya [1974] pp. 5. 5 diamond seat, a posture in sitting crossed-feet.

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3.3.1 One should put the vermillion powder on his forehead. O to the vajra-tilaka6 ornament, Svh.

3.3.2 One should put some flowers and rice grains in his palm. To this, some water should be added.

O to the vajra-water, H. O to the vajra-cow-dung, H. O vajra-ground, H. O all the Tathgatas reside in the clear line, Svh.

3.3.3 Cowdung accompanied by water is giving, moral conduct is sweeping,

patience is removing tiny insects, diligence is undertaking the rite, meditation is one-pointedness of mind at the moment, wisdom is forming splendid clear lines. Whoever makes (worships) the maala of the Muni [namely, the Vajrasattva] obtains all six of the perfections. One who makes the maala becomes golden in color, becomes free of all diseases, becomes eminent among gods and men, will have brightness like the moon, will become wealthy, and will be born in this family of best Buddhas belonging to royal lineage.

3.3.4 O all the Tathgatas be seated in the vajramaala of clear lines. One should drop Flowers, rice and water on the maala. 3.3.5 One should drop a flower on the maala. O immaculate sun and moon, Svh. One assumes that one has become bright like the moon and the sun. 3.3.6 One should wash his hands. O purification of the hands, Svh. 3.4.1 One should encircle a flower in the maala and offer it to the bali. O removing entirely, H, removing of all the obstacles, H. One sends away disturbances.

6 a mark on the forehead.

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3.4.2 One should draw a maala with water. O h golden water-stream of all the Tathgatas, Svh. 3.4.3 One should meditate: O all phenomena are pure in nature, I am pure in nature, and my own

nature is the vajra-wisdom of voidness. Here one should meditate the [the world to be] void and [one should proceed].

3.4.4 O one should visualize the Guru-Bharaka above the middle of the

ground empowered with mantras, where there are maalas of wind, fire, water and earth elements born from four seed syllables like ya. Above them is Mt. Sumeru maala born from the seed syllable su. Above this is a throne of jewels, above which is a moon-disk upon a lotus, where lies rvajrasattva, who has two arms, one face, white in color, holding a vajra and a vajragha, wearing wonderful ornaments and a crown adorned with [a small statue of] sapphire-blue-coloured Akobhya.

3.4.5 One should perform illumination mudr.

Phe Phe Phe.

3.4.6 One should put water for washing the feet. O to the blessed, holy, reverend teacher Vajrasattva, the great Lord.

Accept these water for washing feet, sacred water, and the water for sipping, Hr Svh.

3.4.7 One should show the mudr of the wheel. O Vajracakra! H. One should show the mudr of the hook. O Vajra-akua! Ja. One should show the mudr of the noose. O Vajrapa! H. One should show the mudr of the chain.

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O Vajrasphoa! Va. One should show the mudr of vea. O Vajra-vea! Ho. One should put five mounds of rice on the maala. O Ja H Va Ho. 3.5.1 One should arrange 21 pieces of flower onto the Maala. O ha homage to the central Meru. O h homage to the lower Meru. O h homage to the upper Meru. O ya homage to the eastern Videha. O ra homage to the Jambudvpa. O la homage to the Avaragodnya7. O va homage to the Uttarakuru. O y homage to the Upadvpa. O r homage to the Upadvpa. O l homage to the Upadvpa. O v homage to the Upadvpa. O ya homage to the tresured elephant. O ra homage to the treasured male. O la homage to the treasured horse. O va homage to the treasured consort. O y homage to the treasured sword. O r homage to the treasured wheel. O l homage to the treasured jewel. O v homage to all precious treasures. O homage to the moon. O homage to the sun. Homage to the Blesshed guru Vajrasattva. 3.6.1 One should perform pacopacrapj. O Vajragandh! Svh.

7 Commonly called Aparagodnya, is the western continent.

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O Vajrapup! Svh. O Vajradhp! Svh. O Vajradp! Svh. O Vajranaivedy! Svh. One drops flowers, rice and water to the maala. 3.6.2 One should offer ratnamaala (the treasured maala). O I offer to the most exellent Dyika [namely, Vajrasattva] the four-

jewelled Mt. Sumeru which is adorned with eight peaks and bestrewed with seven treasures. I offer the complete ratnamaala to the excellent Buddha, Dharma and Sagha with my sincere feelings.

3.7.1 One should worship with the hand postures of oaalsya8. O Vajrav! H.

O Vajrava! Tr. O Vajramdag! Hr.

O Vajramuruj! A. O Vajralsy! H.

O Vajraml! Tr. O Vajragt! Hr.

O Vajranty! . O Vajrapup! H.

O Vajradhp! Tr. O Vajra-lok! Hr.

O Vajragandh! A. O Vajra-dar! H.

O Rasavajr! Tr. O Sparavajr! Hr.

O Dhardhtuvajr! A. 3.7.2 One should pick up the vajra.

O H Svh. 8 oaalsya is an offering of dance postures of sixteen worship goddesses.

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One picks up the bell (ghaa). O Ho Svh.

3.7.3 O by the grace of Vajrasattva, here is Vajra-ratna [namely, the Merumaala] with the form of excellent dharmakya, he will be born in the family of Vajra-karma [namely, Akobhya].

3.7.4 One should toss the vajra in the air three times.

O akki Ja H. O akki Ja H. O akki Ja H.

3.8.1 One should read the prayers: O H, to the lotus-feet of glorious true guru/

I salute to the one who illuminates the right knowledge, H// I salute you, I salute you, I salute you, homage, and salutation/ I salute to you with devotion, O teacher, O master, be pleased with me// One, whose darkness has been dispelled by the radiance of the jewels [in the form] of the truth of self that is expanded by the rays of his (Vajrasattvas) grace// Sees with clear eyes, intensely and with delight/ salutation to him, this shining guru//

I salute the guru Buddha, I salute the protecting Dharma/ I salute the mighty Sagha, I constantly pay homage to all the three// I pay homage to all the Buddhas, and to the Dharma taught by the Buddhas/ And I pay homage to the Sagha endowed with moral conduct; I pay homage to the three jewels//

I take refuge in the three jewels, I confess all my sinful acts/ I rejoice in the merits of the world, and I commit my mind to the wisdom of the Buddhas// I take refuge in the Buddha, Dharma, and the highest of the assembly (Sagha) until I attain the supreme knowledge (bodhi)/ I put my mind towards bodhi for the welfare of the self and others//

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I shall generate the excellent bodhi-mind, I invite here all sentient beings/ I shall carry out the desired bodhi-acts, I will become a Buddha for the benefit of the world// I confess all sinful acts; I rejoice in merit/ I shall observe the fasting, together with the eight noble paths//

3.8.2 One should confess sins with hands folded.

On the endless wheel of rebirth, or in this very life, whatever evil was committed by me, an animal, or caused to be committed, And whatever was foolishly assented for my own self-destruction, That evil I confess, stricken with remorseful feeling.

Whatever wrong I have done to the Three Jewels, or to my mothers and fathers, or to other teachers, by abuse of deed, speech or thought, By wicked me, corrupted by many offences, O Lords, whatever cruel evil was done I confess all that.

3.9.1 Here one should perform nysa9, jpa10, and worship with five

presents11. One should sprinkle water from the conch shell onto the bali. O hr accept this sprinkling of sipping water, svh.

3.9.2 One should visualize.

In the front, there is a maala of air created from the syllable ya, above that, a fire-maala is created from the syllable ra, above that is a triangle marked with a letter ra (repha) in blood-red, above that is a tripod made of three skulls,

9 Nysa is 'a yogic technique of the mental assignment of various parts of the body to the protection of tutelary presiding deities, with the imposition of the hands, or fingers, and the repetition of texts and mystical words and the use of symbols.' John K. Locke, Karunamaya, pp. 84. 10 recitation of prayers. 11 pacopacrapj.

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above this is a skull-bowl which is filled with the Five Nectar and the Five Lamps created from syllables Vu, , Ji, Kha, H, L, M, P, T, and Va.

3.9.3 O h. One should empower the bali with this mantra.

3.9.4 One performs the garua-mudr. One should perform the mudrs of the directional protectors

(lokaplas). O to Indra, Svh. O to Yama, Svh. O to Varua, Svh. O to Kuvera, Svh. O to Agni, Svh. O to Naita, Svh. O to Vyu, Svh. O to na, Svh. O Bramha above, Svh.

O the Sun, Lord of stars, Svh. O the Moon, Lord of constellations, Svh. O the Earth below, Svh. O the Ngas, Svh. O the Yakas, Svh. O the Asuras, Svh.

O the guardian deities in all directions and the ten directions. 3.9.5 One should perform pj with five presents. I salute Indra and the other great kings, the guardians with great

powers, and the guardians residing in the ten directions. 3.9.6 One should drop flowers, rice and water onto the bali. O Indra and companions, Vajra-Goddesses, with the assemblage of

other deities! Accept this special bali offering. O Agni! O Yama! O Naita! O Lord of the Earth! O Lord of the Water! O Vyu ! O Lord of Riches! O na, Lord of Spirits! O Moon, Sun and Ptmaha of upper realm! and again, all other earthly gods including Ngas, Supporters of the mountains, and the Secret Multitudes! request the spirits of your territories to come with their troupes, families, and servants and take the bali, flowers, incense, and ointment; have them; eat them; drink them; and make my task a success.

3.9.7 Here one should drop flowers, rice and water onto the bali again.

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O homage to the Three Jewels. Om homage to Ferocious Vajrap, O great Vajra-Fury, Bhairava with protruding fangs, holder of a sword, a mace, an axe and a noose;

O amtakuali Kha Kha, Khhi Khhi, stand stand, bind bind, kill kill, burn burn, cook cook, roar roar, blast blast, O ender of the lives of all obstructive Vinyakas and Great Lord of Multitudes, h h pha pha svh.

This concludes the Amtakuali-bali. One drops flower, rice and water onto the bali again. O the letter a is the entrance to the beginning of all dharmas because

it is unborn. O H Pha Svh. This concludes the all-purpose(Srvakrmika)-bali. 3.10.1 One should hold some rice and recite: O Vajrasatva! Please safeguard my vows. Be present as Vajrasattva.

Be firm for me. Be well-satisfied for me. Be well-nourished for me. Be pleased for me. Give me all siddhis (success). Make my mind excellent in all actions. H Ha Ha Ha Ha Ho. O Blessed One! O, All the Tathagatas that are vajra! Do not forsake me. Become [like] vajra. O great being of the vow! h.

3.11.1 One should dismiss the maala. O having carried out the purposes of beings and their

accomplishments, depart now to be among the Buddhas, and please return.

O h dismiss the vajra-maala, Mu.