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maṇḍala-vidhi

Mandala ritual

    I prostrate before the Blessed young Manjushri!
    I will explain the mandala ritual and prostrations for the noble young Manjushri.
    If we combine the mandala, there are two aspects: the one presented in the mind and the one composed materially. The one offered through the mind is [composed] by the mind. The one composed materially is offered perfectly in the nine branches. This is done on the basis of causes, conditions, preliminary actions, boundary, proportionality, form, color, blessing, adornment, sand in good earth, elimination of insects in dung, and composed of good clay.
    Then [meditate on] the measureless and meditate on emptiness. By means of this Amritakundali mantra, first establish a boundary and protect yourself:
    oṁ amṛita kuṇḍali hana hana hūṁ phaṭ
    Commensurate with the width about the elbow. Quadrangular in shape. Inside the square is composed of a circle. The color is universally acceptable as green. Also realize the rectification of the whole and the mind. Also combine with proportion, color, form, manner [of performing] the four kinds of activity.
    Then from the seed in the heart emanate light and melt the syllable traṁ. Imagine that because of this, the five kinds of jewels [appear] on the stand.
    oṁ pañca ratna maṇḍala hūṁ
    Into the five kinds of cow [dung] and the five flavors radiates light and the seed [syllable]. Imagine that by dissolving the syllable a - becomes like the nectar's own nature.
    oṁ amṛite hūṁ phaṭ
    Then cover it well.
    Imagine that in the five fragrances, such as sandalwood, etc., dissolve a syllable of rays of light. Due to this appear as the best incense.
    oṁ vajra dhūpe āḥ hūṁ
    In yoga, a small [amount of] wealth is also acceptable. Not unacceptable is the absence of sandalwood.
    Smear such a thing with [a liquid] with a sweet fragrance.
    Then scatter flowers and ornaments, which corresponds with the enumeration of deities, such as five and so forth. Imagine that a lotus [appears] above them from the syllable paṁ.
    oṁ padma maṇḍala hūṁ
    Imagine that from the syllable a on top of it [appears] the disk of the moon.
    oṁ candra maṇḍala hūṁ
    On top of that from the syllable bhrūṁ [appears] an immeasurable palace. Visualize it as perfectly beautiful.
    Then, when you invoke the protector, perform prostrations, offerings, repentance for harmful things, rejoicing in the virtue of others, induce the wheel of the Teaching to turn, and perform the prayer for not going to nirvana. Realize the offering [for the sake of] enlightenment as the goal of beings for all pure virtue.
    The qualities from offerings of this kind are possession of the perfection of the ten paramitas, purity of the two veils, and perfection of accumulation. Having clarified the mandala and samadhi, one will see the mandala of one's own nature.
    The errors from not doing in this way are as follows. Since one does not attain stability in perfection, entering the mandala one will be destroyed by the dakinis. Therefore [one should] be diligent with devotion.
    This description of the sequence of the mandala ritual-from the lineage of transmitted texts and oral instructions-is collected by me in particle form as the essence of the desires of the mind. If misguided, endure. Sages compose for others.
    May by means of this virtue that is gathered by the pure mind, all beings of the three worlds and the six wards comprehend the essence of equanimity! May they comprehend it and come to the valley of Great Bliss!
    Thus concludes the mandala ritual, which was composed on the basis of the personal [instructions] of Kampala, the great sage and acharya who attained siddhi.
    It was translated by the great translators of the past and compiled in the language of the old translations.
    Translated by Lama Karma Paljor (O.E. Filippov).