11. Horseback Consecration Ritual

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14The Horseback Consecration Ritual

Yael Bentor

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Tibetans perform consecration rituals for images, scroll paintin gs (thang ga), rel-iquaries (stopas), books, and other sacred objects. It is by means of a consecrationritual that an image or a stupa is transmuted from a mundane object into thenature of a buddha. As the regent of the fifth Dalai Lama, Desi Sangye Gyatso(Sde srid sangs rgyas rgya mtsho), explained, the enlightened being pervadeseverything, down to each of the countless particles that make up the phenomenalworld. One simile'commonly used for illustrating this omnipresence of the en-lightened being is the sesame seed and its oil. Although the hard sesame seedmay not seem to contain any fluid, after crushing the sesame seeds one m y obtainplenty of oil. Another popular simile used to describe the pervasive presence ofthe enlightened being is space, which abides everywhere; like space, the enlight-ened. being is said to be naturally established everywhere. However, ordinarypeople whose minds have not been sufficiently developed are unable to see orcomprehend this. Therefore, the Buddhist tradition prescribes the consecrationof images, stupas, thangkas, books, and other objects. These holy objects serveto locahze the sacred presence of the enlightened being, making it available forinteraction with human beings, who worship it, receive religious inspiration fromit, and accumulate merit from these activities.A consecrated image or stupa is also regarded as a form of emanation body ofthe Buddha, that form of the Buddha that is visible to ordinary beings. There arethree types of emanation bodies: (1) "supreme emanation bodies," such as thehistorical buddha Sakyamuni, who appeared on Earth to show the way to en-lightenment and to teach the dharma; (2) "born emanation bodies," such as re-incarnated lamas, like the Dalai Lama; and (3) "made emanation bodies," namely,the images, stupas, bridges, and other objects ritually created and empoweredthat concern us here. Much like the other types of emanation bodies, images andstopas are believed to carry out the enlightened activrty of the buddhas. Theobjects to be consecrated are also considered to be bases or receptacles of thebuddhas' body, speech, and mind. Images and thangkas are regarded as recep-


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THE HORSEBACK CONSECRATION RITUAL 237Jikje, which represent his body, speech and mind, are marked with the three fun-damental seed syllable s, ory dhhtm, respectively. Through this process the visu altzedform of Dor.;e Jikje becomes a suitable vessel for the actual Doqe Jikje and the orherdeities, called "wisdom beings," which will fuse wirh their visualized forms (calledthe "pledge beirlgs") in the following ritual action. The transformation of a practi-tioner or a receptacle into a yi dam is seen also as atransformation of their ordinarybody, speech, and mind into the exalted form of an enlightened being's body, speech,and mind.3' (Steps 13, 15, 16) This process consists of three ritual acrions: (a) the invitation ofthe wisdom beings; (b) their fusion into the vrsu ahzedyi damsso that rhe two becomeindistinguishable, nondual, or, as the text says, "one taste" (ro gcig); (c) sealing ofthis fusion by means of initiation. This compleres rhe rransformarion of the receptacleinto the nature of an enlightened being.4' (Step 21) The nondual buddha whose nature is bliss and empriness is rransformed:f:#; :T#;;il ::[ff ::Tilffi i :'f . *'J:;.'. c ep'lac re'[u rns in'[o an

These basic activities of the consecration are accompanied by various additionalritual actions. The consecration begins wirh preparatory rituals. Firsr (step l) allthe ritual implements and substances are urruyid, on a special altar. This is fol-lowed by u process of exaltation, which transforms both performers and theirimplements into the special status necessary for effecting tire ritual purpose. Intheir ordinary worldly form, no person, implement, or substance .un take partor be used effectively in a ritual performur... First (step 2), the performers mustgenerate themselves as a yi dam (Do4e Jikje in this case), for orly in rhis srarecan they transform a receptacle into a yi dam. No details are given in the conse-cration manual below because any practitioner would be familiar with this re-quirement' This process, however, is very similar to the transformation of thereceptacle inro DorJeJikje, as discussed above. Nexr (steps 3_4), all the offeringsthat \ /i11 be given to the yi dam are also transformed lrrto exalted substancesendowed with the three following qualities: (l) their rrue narure is bliss andemptiness, yet (2) they appear as ordinary offerings and (3) function as objectsof enjoyment in a vatrety of "flavors" for the six senses. One will immediatelynotice the similarity in structure to the transformation of both the receptacle andthe performers. In all these cases the result is an entity whose real essence isnonduality, emptiness, "one taste" ; yet at the same time it appears and functionsin the world for the sake of others-such an enriry is in faci ih. uu hayanaideal.The following group of ritual acrions (steps 5_b) consisrs of anorher rransfor_mation: empowering the ritual substances so they may effect their purposes. First(step 5), the ritual vase and the water that will be used to bathe^ttre recepracleare generated as an ideal vase, containing water capable of purifying outer andinner impurities. What then follows is the production of a form of ,;flower power,,,which will be used in a very interesting subsid nry act of consecrarion (step 6).In one of the climactic points of this ritual, flowers are scattered on the receptacle.


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238 YAEL BENTORThese flowers are empowered by the potent verse of interdependent origination(Ye dharmd, . ..): "The Tathagata has proclaimed the causes of those phenomenathat arise from causes, and he also has proclaimed their cessation. So has spokenthe great renunciate." This verse, which is thought to contain the essence of theBuddha's teachings, has become a powerful mantra, similar in potency to theHeart Sutra (see chapter 33).

The verse of interdependent origination is inscribed on a brass mirror, oo whichis placed a small vajra with a five-colored thread wound around it. While holdingthe end of the thread next to his or her heart, the ritual master recites the verseof interdependent origination one hundred times. The spoken words of the verseare conceived of as traveling through the thread (much like electricity rhrough awire), charging the words written on the mirror with the activated powers of theverse, ds well as with the powers of the ritual master and the buddhas. Afterremoving the thread, bathing water is poured on the mirror, washing the writtenletters onto the flowers and permeating them with the powers of the verse. Whenthese flowers are scattered on the receptacle at the conclusion of the consecration,the powers imbued in the verse of interdependent origination will be transmittedto that receptacle as well. This is a consecratory method of great importance thatoccurs as a supplementary practice for the basic tantric process discussed above.This type of consecration, which seems to have originated outside the tantric ritualand is sometimes called sttra-style consecration, has been adapted and embeddedwithin the complex process of the consecration. Finally, to complete the prepar-atory phase of the ritual, the substances that will be used in the purification ofthe receptacle are also empowered, agarn by means of the five-colored thread(steps 7-B). The mantras uttered here, however, are clearly different, consistingmainly of Dorle Jikje's mantras for ritual cleansing and purificarion.Only now do we reach the first step in the basic fourfold structure of theconsecration, the imaginative dissolution of the ,"r"ptafIe into emptiness and itsgeneration as the yi dam (step 9 , described above). This first step is separatedfrom the following one by u long series of purifications and bathings meanr toturn the vrsualized form (the pledge being) into a suitable vessel for the actualwisdom beings. The purifications (step l0) are performed in the presence of thewrathful ones. These are not inferior deities, but emanations from emptiness whouse their skillful means to expel any obstructions for the sake of sentient beings,thus reenacting the dual roles of the Buddha's supreme wrsdom and compassion.The obstructions they expel vary from harmful spirits to mental impediments, allof which might hinder the consecration. In addition to torma offerings, wrathfulmantras, and purification substances, the "act of truth" is uttered for the expulsionof these obstructions. What guarantees the potent effi cacy of this utterance is thetruth of the lamas, the buddhas, bodhisattvas, protectors, and especially the truthof the main yi dam of the consecration, Dor.1e Jikje. Buddhists have long acknowl-edged the power inherent in uttering true statements to produce miraculous re-sults.

The bathing of the receptacle (in step 1l) functions simultaneously as acrs of


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240 YAEL BENTORtheir enlightened activities, thereby increasing the potency of the tantric conse-cration. As gratitude for their consent to abide in the receptacle, offerings aremade and praise given to the yi dams and buddhas (srep 18 and 19) The guard-ians, who are already committed to serving the Buddhist religion, are bound byoath to protect the consecrated receptacle as well (step 20). In the last step of thebasic fourfold structure of the sadhana, the enlightened beings dwelling withinthe receptacle are transformed into the ordinary appearance of the originai recep-tacle, being symbolically transformed into a visible emanation body of the bud-dhas.

The final ritual action (step 22) is considered to be the climax of the consecra-tion. All the yi dams, buddhas, bodhisattvas, and so on who were inr,rted toembody the receptacle are requested to remain available there. The idea of thebuddhas and bodhisattvas dwelling perpetually in the samsaric world as long asall sentient beings have not achieved enlightenment is one of the basic tenets ofMahayana Buddhism. This ritual provides the buddhas, bodhisattvas, and yi damswith specific dwelling places in the samsaric world, making them accessible forhuman interaction, inspiration, worship, blessings, and protection. By means ofthe consecration this rather abstract Mahaydnist ideal becomes more tangible. Therequest to the buddhas to remain in the samsdric world also corresponds to theappearance of the Buddha in a worldly "receptacie," namely, during the entryinto the womb of his mother Mayade\'r, at the onset of their emanation in theworld. Here the parallel between the yi dam emanating into a sttpa or images andthe Buddha's emanation into his physical body (nirmanaltaya) is evrdent.The manuai translated below may be found in the collected rituals of the UpperTantric College (Rgyud stod, vol. 1, pp . 373-83) or in the collected riruals of StagbragBsam gtan gling (vol. 3,pp.454-68) In both cases no author is menrioned.It should be empha sized that the ritual manual is written for an audience ofperformers versed in the ritual tradition of their school. These performers, whohave seen the ritual performed since their childhood, also know by heart a greatnumber of recitations and mantras. Therefore, very often only the first words ofeach recitation or mantra are provided in our text. One may note also that theinstructions to the performers are very laconic. In the translation below, all therecitations and mantras have been compieted by consulting other consecrationmanuals. The parts not found in our text are inserted within brackets. Words andphrases in parentheses have been added by the translator for ease in understand-ing. The headings and the numbering of the sections were also introduced by thetranslator. As in the Tibetan text, all the pronouncements made during the per-forman ce are given in larger type, while the instructions for the ritu aI arein smallertype. The translation of the description of Dorle Jikje and the praises made rohim are based, in part, on Sharpa Tulku and Michael Perro t, A Manuat of RitualFire Offerings (Dharamsala: Library of Tibetan Works and Archives, I gB7), as wellas on Sharpa Tulku with Richard Guar d, Meditation onVajrabhairava (Dharamsala:Library of Tibetan Works and Archives, 1990)


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THE HORSEBACK CONSECRATION RITUAL 24LFurther Reading

on images and strlpas, see Loden Sherap Dagyab, Tibetan Religious Art (Wiesba-den: O. Harrassowitz, 1977), 2 vols; on consecration, see yael Bentor, .,Literatureon Consecration (Rab gnas) ," Tibetan Literature: Studies in Genre , ed,.RogerJacksonandJos I. cabzon (rthaca: snow Lion press ,, 1996Ipp .2go-31 l. For more onthe opening of the eye,, see Richard F. Gombrich, "The Consecration of a BuddhistImage," The Journal of Asian Studies 26 (1966): 23-36. A detailed discussion oftantric initiation can be found in the Fourteenth Dalai Lama Tenzin Gyatso,s TheKalachahra Tantra: Rite of Initiation, trans. and ed. Jeffrey Hopkins (London: Wis-dom Publicarions, l9B5)

The Horsebach Consecration RitualThe recitation manual for the "Horseback Consecration" arranged as it should be per-formed:1. PREPARATIONSOne who wishes to perform the consecration ritual entitled "horseback,, (should) firstprepare (the following ritual implements): bathing implemenrs, a mirror on which theverse of interdependent origination has been written, grain for scattering, incense,(white) musrard, a vaJra (wrapped in) a dharali (thread), a brush of dnryanrurr, a vaseof action in which the supreme vase substances and scented water have been mixed, adrying cloth, a mirror, a bathing basin, the three (postbathing requisites): perfume,garments, and ornaments, (also) eye medicine, eye spoon, etc., offerings and tormasforthe self-generation, extensive or brief according to the occasion, as well as tormas forthe obstructions.

2. GENERATION OF ONESELF AS DORIE JIKJEPerform an extensive self-generation or a brief instantaneous generation.3. BLESSING THE MAIN OFFERINGSAs for blessing the offerings,Il ] cleanse with water from the vase of action, and cleanse with (the action mantra ofDorje Jikje):

Om hrlh ;lrrh [vihrtanuna hnm phatl[2] Purify by reciting:


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242 YAEL BENTOR[Pure] by nature [are all dhatmas; pure by nature am Il.t3l From the continuum of emptiness ah (appears); from it arise [very vastand wide skulls inside of which are hums. From (their) melting arise waterfor refreshing the feet, water for refreshirg the mouth, water for welcom-ing, flowers, incense, light, fragrance, food, and music. Appearing as of-fering substances, their nature is bliss and emptiness. As objects of enjoy-ment for the six senses, they function to generate special uncontaminatedblissl.

[4] The blessing:Om padyafn ah humOm dficamarya\n ah hnmOm argham ah hnmOm puspe ah humOm dhupe ah hnmOm alohe ah humOm gandhe ah hnmOm naividyA db hrfnOm Sabda ah hum.

4. BLESSING THE OTHER OFFERING SUBSTANCESAs for the blessing of the other offering substances,II ] cleanse with

Om hrlh Sfrlh lvihrtanana hnfn phatl[2] Purify by reciting:

[Purel by nature lare all dharmas; pure by nature am I].t3l From the continuum of emptiness the offering substances (appear) eachornamented with the quintessence of the first letter of its name. Fromtheir complete transformation (appear) inconceivable special offerings,holy substances endowed with the five qualities of sense gratification.They completely filI the whole extent of the Earth and space.Recite the mantra of the sky treasury three times (while making its) mu dra:

Om saruavid pnra pura lsura surA avartaya avartaha hoblBless with the six mantras and the six mudrds, recite the power of truth.5. EMPOWERING THE RITUAL VASES[1], [2] Cleanse and purify the vase.t3l From the continuum of emptiness pa\n (appears). From it (emerges) a


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THE HORSEBACK CONSECRATION RITUAL 243white precious vase completely endowed with all the essential character-istics (of a vase) such as a large belly, long neck and a downward-pointedbeak, filled with essences andwater able to purify all the impuriries of theinner receptacle.6. EMPOWERING THE FLOWERSRecite (the verse of interdependent origination):

Ye dharma lhetuprabhava hetum tesdm tathagato hy avad.at tesdm ca. yonirodha evam vadl mahasramanahland (the acrion manrra of Dorje Jikje):lornl hrrh ;lrrh lvikrtanana hnry phaf,lPlace the vajra (wrapped in) the dharatll (thread) on the flowers.

The letters (of the verse of interdependent origination) rise up; a radiantblazing ray of light invites all the qualities of &irt.nce and p.u.. and allthe blessings of the victorious ones and their sons. They dLsolve in thestring of mantras and flowers.The ritual helper offers the dhararytthread (to the ritual master). The ritual masterreciresabout one hundred times:

Ye dharmq [hetuprabhava hetum tesdm tathagato lrJ avad.at tesdm cq. yonirodha evqm vadt mahdsramanahl.Then (the ritual helper) collects the dhararyI thread and pours bathing warer on themirror' (The ritual master) rubs (the letters written on the mirror) with the brush ofdnrva grass and they permeate the flowers.7. EMPOWERING THE INCENSEPlace the vajra (wrapped in the) dharant (thread) on top of the incense. The ritualmaster (recites) one hundred times:

Iornl hritt ;Vrh [vihrtanana hnry phatl8. EMPOWERING THE WHITE MUSTARDPlace the vajra (wrapped in the) dharanl (thread) on top of the whire musrard. Reciteone hundred times:

sumbha ni[sumbhahnm grhrya grhryahnry grhryapaya grhryapayahnry anryaho bhagavqn vidya-rdja hnm piatlRecite three rimes the hundred-syllable mantra (of oo4eJikje):


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244 yAEL BENToRYamdntaha [samryam anupalaya yamdntaha tvenopatistha dridho me bhAvasuposyo me bhava sutosyo me bhava anuraltto me bhava sawasiddhim meprayaccha sarvaltarmd suct me cittam Srlyam huru hnr.n ha ha ha ha hobbhagavan yamantaha ma me munca yamantaLta bhava mahdsamryasattvaah hnm phatl

9. GENERATION OF THE RECEPTACLE AS DORJE JIKIE[ 1] Cleanse the receptacles with:

lofnl hrlh Strlb lvihrtanana hnr.n phall[2] Purify with:

[Pure] by nature [are all dharmts, pure by nature am I].t3l From the continuum of emptiness hnfn (appears). From it (appears) avaJra marked with a hur.n. From its complete transformation (appears)glorious great DoUe Jikje, [his body dark blue in color with nine faces,thirty-four arms, and sixteen legs, standing in a posture in which his rightlegs are bent and left extended; capable of devouring the three realms,calling out "Ha Ha" with his tongue coiled, fangs bared, having wrathfulscowls, next to which, his eyebrows and eyes blaze like (the fire) at thetime of destruction (of the world), the yellow tips of his hair bristlingupward. He makes the threatening seal at the mundane and supramun-dane deities, frightening the terrifiers. In a loud cry he roars like thunder"phaim hara." He devours human blood, grease, marrow, and fat, crownedwith five dry skulls meant to frighten, adorned with garland of skulls(made of) fifty fresh heads, decorated with bone ornaments, such as asacred thread of black serpent, a wheel of human bones, (bone) earring,etc. He has a bulging belly, his body naked, his eyebrows, eyelashes, beard,and bodily hair blaze like the fire ar the end of time.His main face is that of a buffalo, black, very wrathful, and endowedwith sharp horns. On top of it, in between the two horns there is a redface,, very frightening, its mouth dripping blood. Above thar is a yellowface of ManjuSn, slightly wrathful, adorned with ornamenrs of youth. Atthe crown of his head five hair locks are tied. The first face at rhe base ofthe right horn is blue, to its right a red face and to its left a yellow face.The first face at the base of the left horn is white, while ro its righta greyface and to its left a black face. All the faces are very wrathful, and all ninefaces have three eyes each.Both right anC left first hands hold a fresh elephant hide with its headto the right, its hair facing outward, stretched by its left front and backlegs. In the first among the remainirg right (hands) he holds a curvedknife, in the second a javelin, in the third a pestle, in the fourth a knife,in the fifth a lance, in the sixth an axe, in the seventh a spear, in the eighth


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THE HORSEBACK CONSECRATION RITUAL 245an arrow, in the ninth an iron hook, in the tenth a club, in the eleventhahhatvdtrga, in the twelfth a wheel, in the thirteenth a five-pronged vajra,in the fourteenth a vajra hammer, in the fifteenth a r*oid, and in thesixteenth a small drum.

In the remaining left (hands) he holds a skull filled with blood, in thesecond the head of Brahmi, in the third a shield, in the fourth a leg, inthe fifth a lasso, in the sixth a bow, in the seventh intestines, in the eilntna bell, in the ninth a hand, in the tenth a shroud, in the eleventh a personimpaled on a pointed stake, in the twelfth a furnace, in the thirteenth ascalp, in the fourteenth (he makes) the threatening seal, in the fifteenth aflug with three protrusions, and in the sixteenth a fan.With the first of his right legs he tramples a man, with the second abuffalo, the third a bull, the fourth a donkey, the fifth a camel, the sixtha dog, the seventh a sheep, the eighth a fox, and with the first of the left(legs) a vulture, the second an owl, the third a raven, the fourth a parrot,the fifth a hawk, the sixth a large bird, the sevenrh a cock, rhe eighth aswan. He tramples under his feet Brahma, Indra, Visnu, Rudra, six-facedKumara, Vindyaka., Candra, and Surya, all facing down.l He stands amidsta blaztng mass of fire.At the heart of the (visualized) pledge being [on a lunar rhrone appearsthe (acrual) wisdom being as (ever) young ManjuSri slightly wrarhful, hisbody yellow colored. His right hand brandishei a sword, his left holds abook at his heart. He sits crossed legged in the vajra position, adornedwith the thirty-two major and eighty minor marks (of u iuddhu). Hi, longhair tied in five knots (on rop of his head), and he is adorned with all theornaments.At his heart, from ah arises a solar mandala. At its center, the samd-dhisattval, a dark blue syllabl e hum emanates five rays of light.

IO. THE PURIFICATIONSBless the offerings to the wrathful ones.lnvitation of the Wrathful Ones

From thehum on one's heartaray of light emanates. It invites to the spacein front (of the performers) the entire assemblage of the wrathful ones.Ring the bell. while making the mudra of dril stab.s (recite):

Hut.n. [You areJ enlightened wisdom , [a light blazrnglike the fire (ar rheend) of thel aeon, [consuming all the dark iealms of ilrrorance and desire;you have overcome all hatred and fears of the Lor,C oi o.uth. Great Hero,wearing a tiger skin, a mark of a hero, subduer of the enemy, oppressorof the rdhsasa.s who_ lead astra/, the king of knowledge, the wrathful one,maY (you) remain here. You are invited for the sak"e of subduing those


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2+6 YAEL BENToRwho lead astray. May you come for the sake of sentient beings and (partakeo 0 th es e o fferings . I Ory v aj r a-maha-hr o dh a- r aj a- s ap ariv dr a- ehy ehi.

While making the mudrds recite:Om v ajra-maha-lhrodha-raj a-l sapariv dra pray qra-sadhdram ar gham pratlc-cha hnry svaha hamalayestvam (and so forth).

With the appropriate mantras (replacing the name of each offering successively), offerthe two waters and the main offerings. Play the cymbals rn slang sil. While attachingthe three seed (syllables om ah hum to the mantra om vajra-maha-krodha-raja-sapari-vdra), make the inner offerings.

Hury.Prostrations lto the assemblage of blazing great wrathful ones who,not abandoning the worldly way of action, appearl from the continuum,the empty nondual essence of dharmas [as the body of the frightening oneby skillful means. Prostrations to you who, without wavering from thepeaceful continuum of knowledge, possessing voracious fearsome outlookand costumes, a roaring voice that resounds as a thousand thunders, bringunder control everything without remainder. Prostrations to you whodemonstrate the drama of the supreme knowledge, who carry variousthreatening weapons in your hand(s), adorned with poisonous snakes,totally overcome the great poisonous afflictions. Prostrations to you whoreside amidst a fire like the conflagration (at the end) of an aeon, in thehero posture with one leg stretched and the other drawn back, staringwith wide open eyes blazing like the Sun and the Moon, burning a hostof obstructions. Prostrations to you whose great ferocity blazes as brightlyas the fire at the end of times, whose scowls of wrathfulness seem to emita thousand lightnings, whose fangs are bare, whose furious voice roars asthe sound of thousand thunders, the king of the wrathful ones who subduea host of obstructions. Ilury. Prostrations and praise to you who call outthe frightening sound of hnm, who overcome all obstructions withoutremainder, the god who bestow all accomplishments,l the enemy of theobstructions.

Blessing the Tormas for the ObstructorsBy attaching the three seed syllables and svaha to aharo, bless the tormas for the ob-structors.Summoning the Ob structor s

From hnry on one's heart a ray of light emanates. It summons the assem-blage of obstructors which hinder the consecration.(Offer the torm4s to the obstructors while reciting) three times:

Om saru a-vighnan lnamah sarv a-tathagateblry o visy a-muhheblry ah scrt\] a-tadl&am udgate spharuna imam gagana-hham ghrhanal balim taye svaha


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THE HoRSEBACK CoNSECRATIoN RITUAL 247(Recite) three rimes:

Om sumbha nilsumbha hnry gfhrya gffurra hnfn gTfulapaya gfhryaprya hurytanaya ho bhagavanl vidya-rajd hum phatThen while making the'byung po 'ur 'ded mudrd, (recite):

The entire assemblage of obstructors consistirg of gods and so forth whostay on the grounds of the great mandala listen ! In this place I am per-forming a consecration ritual; [may you depart from here to another(place). If you transgress my word, with a blaztng vajra endowed withknowledge (your) head will be shattered into a hundred pieces;l certainlylthe obstructions will be smashed] IWhile making the hum mdzad mudra (recite):Namo! By the truth of the glorious holy lamas, together with the venerablemasters of root and lineage, the truth of the yi dam, the assemblage ofdeities of the ma+dala and Ithe truth] of buddhas and bodhisartvas, [thetruthl of Sravakas, pratyekabuddhas, dharma protectors, guardians, es-pecially in reliance on the power of truth of the assemblage of deities ofthe glorious great DotJe Jikje together with his retinue, may the entireassembly of obstructors, whoever would hinder the consecration, be con-tent with these tormAs and go each to your own place. If you do not depart,with the vajra of the knowledge of the wrathful ones, blazrngas fire (your)heads will be shattered into a hundred pieces, no doubt about ir!

(Recite):Om sumbha ni[sumbha hnry gfhrya gfhrya hnry gTfulapaya gfhrlapayq hnryanrya ho bhagayan vidya-raja hum phatl

Play wrathful music.II. OFFERING BATHThen assemble the bathing implemenrs and so forth.

As (the Buddha), who as soon as he was born was bathed by all the deities,likewise, with pure divine warer I shall offer a bath.o m s arv a- t athagat a- [ abhis elt at a- s amry a- sriy e db hutn] .This is water whose nature is generosity; it purifies the stains of miserli-ness. With this water well suffused with the perfume of abandoning whichbathes well, I offer a bath.Om s ar\ a- ft athagata-ltay a-v iS o dhane sv aha]This is [water whose nature is] morality; [it purifies] the srains of im-morality. [With this water well suffused] with the perfume of moralitywhich bathes well, [I offer a bath.


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248 YAEL BENToROm s ary a- tathagata-hay a-v iS o dhane sv ahalThis is [water whose nature isl patience; [it purifies] the stains of anger.[Witn this water well suffused] with the perfume of patience which batheswell, [I offer a bath.Om saw a-tathagata-hay a-v iS o dhnne sv ahalThis is [water whose nature isl diligence; [it purifiesl the stains of laziness.[Witfr this water well suffused] with the perfume of diligence which batheswell, [I offer a bath.Om s ant a- tathagata-hay a-v iS o dhane sv ah alThis is [water whose nature is] concentration; lit purifies the stains of]distraction. [Witfr this water well suffusedl with the perfume of concen-tration which bathes well, [I offer a bath.Om s artt a- tathagata-h ay a-v iS o dhqne sv ahalThis is [water whose nature isl wisdom; [it purifies the stains ofl misap-prehension. [With this water well suffusedl with the perfume of wisdomwhich bathes well, [I offer a bath.O m s ant a- tathAgata-hay a-v iS o dhane sv ah alt(I) offer a bathl with the six rivers, endowed with six exalted qualities,which through bathing purify the six kinds of impurities , ffiay they bathewell.Faithfully, I offer a bath to the one who is faultless, who is endowed withall the qualities, for the sake of deliverance into that buddha(hood).Om s aw a- tathagat a- [ abhis eh at a- s amay s,- Srty e ah hnml .

Drying[I shall dry] their bodies [with unequaled cloth, clean and well anointedwith scentl .Om hnr.n tram hrlh lahl.

Offenng Scent[With the best scent whose fragrance permeates] the entire three-thou-sand-great-thousand-world, [as polishing pure refined gold, I shall anointthe blazrng and radiant body of the grear sagesl.Offering Garments

[For the sake of purifying (my) mind, I offer this precious fine garmenrvaricolored as al variegated [rainbow, touching it is a cause of bliss , mayI be adorned with the best garment of patiencel.Offering Ornaments

[Even though the Victorious One, being naturally endowed with the or-namentsl of the major and minor marks of a buddha, [does not seek tobe adorned with any other ornaments, by offering this supreme ornamentof precious substances may all beings obtain a body decorated with themajor and minor marks of a buddha].


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THE HORSEBACK CONSECRATION RITUALIt is not necessary to use mantras in the (last) three offerings.

249

12. BLESSING THE SENSE-FIELDSThe deities become marked with white or.n on the head., re,C dh on the throat,and blue hum on the heart.13. INVITATION OF THE ACTUAL ENLIGHTENED BEINGSFrom hnfn on one's heart aray of light emanates; it invites the wisdom beingswho are similar to the visuali zed ones together with an assembly of buddhai,bodhisattvas, Srivakas, pratyekabuddhas, dharma protectors, and guardians tothe space in front (of oneselfl.Hold incense stick together with the bell.

[May the protector of each and] every sentient being, [the deity who sub-dued the frightful Mara with his host, the Blessed One who knows allthings as they are, come to this place together with his retinue].O Blessed One, [having practiced compassion in numerous countless]aeons, lout of affection for sentient beings, (now that your) intention,(your) great aspiration, is completely fulfilled, it is time ro act for the sakeof beings as you have mainrainedl .Therefore, [for the sake of liberating infinite multitudes of sentienr beings,displayitg various holy miraculous creations, may you come from ttr.spontaneously arising palace of thel dharma realm [accompanied by yourcompletely immaculate retinuel .Faithfully (I) invite [the chief lord of all dharmas, similar in color rorefined gold, more intensely bright than the sun, peaceful and very com-passionate, abiding in a state of concentration and control, endowed withknowledge of the dharmas, free from desire, endowed with a completelyinexhaustible capacity. Come hither, come hither, the deity who is theembodiment of peace, who had the supreme birth of a sage Sakyamuni,the omniscient. With offerings I request you ro come to this well rnadereflected image. Having remained here united with the im age for the sakeof sentienr beings,l generously bestow (on us) the best lhealth, longeviry,prosperity, and excellence].I ab hnrn b am hoh mahaltarunilt a- dtmaha- elty ehi.

WelcomingIt is good that the Blessed One has kindly come. We are so meritoriousand fortunate. Having accepted my water for welcoming, may you con-sider me and grant my (request).Welcome, Blessed One,ffiay you comehere and be seated. Having accepted my water for welcoming , ^uy youabide here indeed.


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250 yAEL BENToR[As (the Buddha, who) ] as soon as he [was born, was bathed by all thedeities, likewise, I shall offer a bath with pure divine waterl .

Thus recite this (last) verse alone. It is not necessary to recite the mantra (that usuallyfollows it).

[Out of compassionl for me and sentient beings, [through your powersof miraculous creation, as long as I make offeringsl , r'rray the Blessed Oneremain (here).Kamalayestvam.Welcome, Blessed One, may you come here and be seated. Having ac-cepted my water for welcomingmay you consider me too.

Expelling the Obstructions Who Follow the DeitiesThen

Om hrlh ;frlb vihrtanana hnry phalThus, having cleansed with water from the (action) vase, expel the obstructors whofollow (the invited ones).OfferingsMake offerings with

Om s aw a- tathagata- ar gham- lpuj a-m egha- s amudr a- sphar an a- s amay a Srty eah humlup until

lOrp sarva-tathagata-l Sabda-lpuja-megha-samudra-spharana-sAmaya Srlyeah huml

14. REQUESTING THE CONSECRATIONHolding incense with the bell (recite):

Out of compassion for us and out of compassion for the disciples and alsofor the sake of offerings to you, with respect I ask to perform the conse-cration now, O Blessed One, therefore I am worthy of your kindness. OVajradhara, now I shall perfectly perform a consecration of a receptacleof body, speech, and mind of Aksobhya with requisites as much as thepatron can afford. Therefore, having held me and my disciples close withcompassion, may you together with all the attendants bless the consecra-tion.Thus recite three times. Then collect the incense sticks.

The deities bestow as rhey please.


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THE HORSEBACK CONSECRATION RITUAL 25L15. THE ABSORPTION OF THE WISDOM BEINGS IN THE VISUALIZED ONES

lab hnfn bafn hoh The wisdom beings and the pledg. beings become in-divisible.16. THE INITIATION OF THE DEITIES

From hnry at one's heart a ray of light emanates; it invites to the space infront of oneself the entire assemblage of the male and female tathagatas,male and female bodhisattvas, and male and female wrathful ones.Make offerings with:

Om s aw a- t athagata- ar gham- lpuj a-me gha- s amudr a- sphar an a- s amry a Srtyeah hnmup until

O m s arv a- t athagat a- S ab da-puj a-me gha- s amudr a- sphar qna- s amay a SrIye ahhnfnlRe que sting the Initiation(I) request the initiation deities to confer initiation here. Because of thisrequest, the Tathagaks heed the initiation.Those who reside in space, together with the female buddhas such asLocand, hold parasols, victory banners, etc. over the consecration deity.They dance, sing, and play music. A rain of flowers including saffron falisdown. Holding in their hand a slightly slanted whire vase fiited wirh rhenectar of bodhicitta, they confer initiation. Rrlpavajri and so forth express

auspiciousness with melodious auspicious songs. The wrathful ones sit-uated at the four main directions and the four intermediate ones expel theobstructions. As (the Buddha, who) as soon as he was born, [was bathedby all the deities, likewise, I shall offer a bath with pure divine warer.om s arv a-tathagata- abhis ehata- samay a,- sriy e ah humlThus recite this one verse together with its mantra.

Having said this the initiation penetrates the body, and purifies the im-purities. The excess water residin g at the crown of the head completelytransforms and turns into a head ornament of Aksobhyu.17. OPENING OF THE EYEThen hold the eye medicine and the eye spoon.

As the king of the eye healers removes the worldly (eye) film, so thevictorious ones remove your film of ignorance.


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252 YAEL BENToROm cahsu cahsu samanta-cahsu visodhani svaha.Even though (you) are omniscient, endowed with an eye of enlightenedwisdom, free of faults, by reverently opening the exalted eye,may sentientbeings, up until the limit of the sky, obtain the eye of enlightened wisdomof the Buddha.For the sake of achieving actions beginnirg with pacifying, may (you)look intently on the patron and others with enlightened wisdom.

18. OFFERINGSlHaving accepted this supremepleasing, [(blessed by) mantra water for welcomingl pure, stainless andwhich I faithfully offer, may you bestowgrace on mel.Om sarva-tathagata argham pratlcchaye svdha

likewise[Having accepted this supreme water for refreshing the feet, pure, stain-less, and pleasing, (blessed by) mantra which I faithfully offer, may youbestow grace on me.O m s ant a- t athagotal p ady amlpr atI c chay e sv dh dI seek to offer this] best divine flower [to the mandala, consider me com-passion ately,O protector, accept this offering.Om sawa-tathagata puspe prattccha hnry svahaI seek to offer this best divine incense to the mandala, consider me com-passionately,O protector, accept this offering.Om sawa-tathagata dhupe pratlccha hutn svahaI seek to offer this best divine light to the maldala, consider me compas-sionately,O protector, accept this offering.Om santa-tathagata alohe pratlccha hnry svahaI seek to offer this best divine fragrance to the mandala, consider mecompassionately,O protector, accept this offering.Om sawa-tathagata gandhe pratlccha hnry svahaI seek to offer this best divine food to the mandala, consider me compas-sionately,O protector, accept this offering.Om sarva-tathagata naiyidyA pratlccha hnm svahaI seek to offer this best divine music to the mandala, consider me com-passion atety,O protector, accept this offering.Om sawa-tathagata Sabda pratlccha hnr.n svahal

Thus make offerings together with the mantras as before, up until "music."


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254 YAEL BENTORThen

As all the buddhas from their abodes in Tusita heaven entered the wombof Queen MAyA, so may the protector always reside together with theimage. For the sake of developing the mind of enlightenment and for thesake of the patron, may you accept these offerings and flowers, etc., myown resources as much as I can afford; may you consider me and mydisciples compassionately;m y you bless all these; may you agree to abidein this very one.May all the buddhas and bodhisattvas who reside in the ten directionsconsider me. As long as the realms of sentient beings vast as the sky arenot placed at the level of being in unestablished nirvana, may you firmlyremain without passing into nirvdna; and particularly, as long as thesereceptacles of body, speech, and mind are not destroyed by the harm ofdeeds, earth, water, fire, and wind, [acting immeasurably] for the sake ofsentient beings, lmay you firmly remain] .Om supratistha-v ajrry e sv aha

Thus (recite) three times.

n*TIlllllltkTm.*{r#lf;,::H#ffiFd#:t*wrong ones, (you) have increased the assembly of the victorious ones andtheir sons, the knowledge holders. By merely seeing (your) face, warm asthe Sun, luminous as the Moon, one obtains supreme bliss. Having gen-erously granted me and sentient beings with (your) warm face, may (you)remain until the end of the aeon. As long as the aeon is not destroyed byfire, water, and wind, for the sake of all sentient beings may you theBlessed One remain.

Recite the hundred-syllable mantra (of oo4e Jikje) three rimes:lYamantaha samayam anupalaya yamantaha tvenopatistha dridho me bhavasLlpasyo me bhava sutosyo me bhava anurahto me bhava saryasiddhim mepraya,ccha sarvaLtarma suco me cittam Srtyam huru hury ha ha ha ha hobbhagavan yamantaha ma me munca yamantaha bhava mahasamryasattvaah hum phaf..lO protector, having assumed various forms in accordance with the cir-cumstances, may you act for the sake of all the aims of sentient beings inthe worldly realms of the ten directions.

Recite seven times:Ye dharma [hetuprabhava hetum tesdm tathagato hy avadat tesdm cq yonirodha 6tam vadt mahasramanahT.

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11. Horseback Consecration Ritual