dharani

An extensivegtor maoffering. The ritual concerns the “water gtor ma” (chu gtor). It is not clear whether the beginning of the text is missing. The first part of the ritual establishes the mandala through the visualization of seed syllables and the projection and reabsorption of light rays. The practitioner visualizes himself asVajrasattva. The deityHayagrivaalso features in the visualization (though due to manuscript damage his role is not clear).

The visualization is followed (R1.18ff) by instructions for mixing the watergtor ma, a liquid with added precious substances. Then there is a list of the guests, which is divided into three types: “revered guests” (sri zhu), which include the buddhas and bodhisattvas, “quality guests” (yon tan), which includeBrahma,Indraand the protector deities, and “compassion guests” (snying rje), which include sentient beings and local deities.

The next section (R1.24ff) is a series of mantras and mudras, with associated visualizations. The visualizations involve the blessings of the offerings and their acceptance by the guests. The visualizations are fairly complex, and as before involve seed syllables and the projection and reabsorption of light rays. For example, the first visualization places a tiny white letteraon the tip of each of the practitioner's fingers.

The conclusion of the ritual (R1.64ff)involves the taking of refuge and the recitation of prayers of aspiration (smon lam) and dedication (sngo ba). The people saying these prayers are referred to as “today's sponsoring patron and his entourage” (R1.65 dIng gi yon bdag rgyu sbyor 'khor dang bcas pa). This indicates that the ritual was designed to be practised on the behalf of a patron.

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