Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text, titled Bali-vidhi in Sanskrit and Gtor-ma'i cho-ga in Tibetan, provides a prescriptive procedure for the creation and offering of torma cakes to pacify obstructing spirits and ensure the success of activities. The text directs the practitioner through a series of complex visualizations, beginning with the summoning of the earth goddess Vemacitrin, nāgas, and various deities from the desire and form realms into a central mandala. The ritual integrates elements of seed-syllable transformation, specifically the syllables yaṃ and raṃ, to create wind and fire mandalas. It commits the reader to a precise meditative process where external offerings are synchronized with internal realizations of emptiness and the purification of imputed phenomena. The work concludes by attributing the composition to the master Dīpaṃkaraśrījñāna, framing the torma as a universal offering for all bhūtas.
Provenance
About this text
Designed to pacify the harm of obstructing spirits and ensure the accomplishment of all activities, the Balividhi is a ritual work belonging to the Non-dual Tantra collection. The text is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. Preserved in the classical Tibetan tradition as the gtor ma'i cho ga, the work appears in volume ཏ of the Tengyur, where it extends over four pages. The ritual enacts a prescriptive procedure for offering torma to elemental beings, directing the yogi through a series of visualizations. This process involves summoning the earth goddess Vemacitrin, nāgas, and deities from the form and desire realms into the center of the source of phenomena. The practitioner is instructed to visualize the gods of the form realm with matted hair and white complexions, while those of the desire realm and world-protectors are meditated upon as being accomplished in the form of the Buddha Akṣobhya. A scholar or serious reader consults this text to examine the specific meditative requirements and visualization techniques used to synchronize external offerings with the summoning of sentient beings and the radiation of light from a moon maṇḍala.
The work is significant as it demonstrates the synthesis of Indian ritual technology and Tibetan torma practice, specifically the use of seed syllables and deity visualization to manage spiritual obstructions. For the modern reader, it illustrates the intersection of material offering and the non-dual realization of emptiness within Vajrayana praxis.
Structure
Passages
Section
Description
1
Introduction
Invocation to Mañjuśrī and statement of the ritual's purpose to pacify obstructions.
2-3
Visualization and Summoning
Instructions for visualizing the earth goddess, nāgas, and deities from the form and desire realms within a moon maṇḍala.
4-5
Ritual Construction
The transformation of seed syllables into elemental mandalas and the recitation of verses on the nature of becoming and emptiness.
6
Colophon
Closing statement identifying the author as Dīpaṃkaraśrījñāna.
Themes
Pacification of Obstructions (1)
Deity and Elemental Visualization (2-4)
Emptiness and Non-becoming (5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Bali-vidhi. In the language of Tibet: Gtor-ma'i cho-ga (The Ritual of the Torma Offering). Homage to the Bodhisattva Mañjuśrī Kumārabhūta.
In order to pacify the harm of obstructing spirits (vighna) and to accomplish all activities, I shall correctly write down the ritual for giving the torma (bali) to all elemental beings (bhūta).
First, the yogi should sit upon a comfortable seat and recite this mantra three times: Oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho 'haṃ. One should then cultivate the conviction that all phenomena are by nature completely pure.
Then, one should recite the mantra: Oṃ śūnyatā-jñāna-vajra-svabhāvātmako 'haṃ. One should perceive the three realms as being from the beginning unborn, naturally luminous (ābhāsvara), non-conceptual, and the mere appearance of one's own mind, which is the non-dual suchness (tathatā). In the center of the vast expanse of space, one should meditate on the mudrā of the source of phenomena (dharmodaya) standing upright. In its center, upon a vast multicolored lotus and a moon mandala (maṇḍala), one should generate the yoga of one's own chosen deity (yidam).
Following that, with light rays emanating from the seed syllable at the heart, one first illuminates all beings without exception. Then, one should invite all the lords of the great trichiliocosm, such as Brahmā and the others who dwell in the form realm; the kings of the gods of the power-wielding class and so forth; all the world-protectors such as the Moon, the Sun, and Upendra; and all humans and non-humans.
Vemacitrin, the earth goddess, and so forth, as well as the nāgas and other sentient beings, are correctly drawn forth and visualized in the center of the source of phenomena (dharmodaya).
First, regarding the upper direction: the gods dwelling in the form realm (rūpadhātu) have matted hair and crowns, are white in color, and possess the mudrā of meditative absorption (samādhi) and garlands of white light rays. The gods dwelling in the desire realm (kāmadhātu), such as the lords of the desire realm and others, wear jeweled crowns and are endowed with various ornaments and light. Likewise, the sun, moon, and so forth in the upper regions, as well as the lords of the directions in their respective quarters, should be meditated upon in sequence, possessing their respective colors, hand symbols (mudrā), and so on.
Vemacitrin, the earth goddess, and the eight lords of the nāgas should also be generated in the form of the three families—Vairocana and the others—arising from the seed syllables at the hearts of their respective wisdom beings (jñānasattva).
Now, the ritual for completely purifying all sentient beings will be taught. From the seed syllable at the heart of one’s own wisdom being, one should visualize a white syllable OṂ, equal in radiance to ten million moons, resting upon a moon mandala and emitting light in all directions, positioned above the head. By its light rays, the gods of the form realm, such as Brahmā and others, are to be established in the form of Vairocana. Following that, from that very seed syllable at the heart of one’s own wisdom being, the yogin visualizes the syllable HŪṂ, the color of a sapphire, emitting the light of a sapphire.
Abiding in the center of a moon maṇḍala, one should visualize light radiating from it. Having summoned the gods who dwell in the desire realm and the world-protectors with that cloud of light rays, one should meditate on them as being fully accomplished in the forms of the Buddha Akṣobhya.
Immediately thereafter, from the heart of one’s own wisdom-being (jñānasattva), a red syllable A abiding upon a moon maṇḍala radiates a mass of red light rays. By the radiation of those red light rays, Vemacitra, the earth goddess, and the eight nāga kings are completely purified and established in the form of the Tathāgata Amitābha. All of those, including the world-protectors and their retinues, are established in the forms of the Tathāgatas of their respective families.
Regarding the establishment of those who dwell in the form realm and so forth: those who dwell in the form realm belong to the family of the Tathāgata Vairocana; the gods who dwell in the desire realm and the world-protectors belong to the family of Akṣobhya; and Vemacitra and the others belong to the family of Amitābha. Therefore, having established those from the form realm down to the eight nāga kings in the forms of the Tathāgatas of their respective families, they are empowered by the empowerment of all the Tathāgatas. Having formed the mudrā of Vajrasattva upon their heads, one should bless their bodies, speech, and minds.
Then, having sought out whatever food, snacks, and other substances are available before them, one should first visualize a wind maṇḍala formed from the transformation of the syllable yaṃ, shaped like a bow and marked with a banner. Above that, visualize a red raṃ transforming into a triangular fire maṇḍala of blazing form. Above that, meditate on a kapāla (skull cup) formed from the transformation of the syllable aḥ. In the center of that kapāla, visualize the five nectars (amṛta) being blessed by the seed syllables of the five Tathāgatas: bhrūṃ āṃ jrīṃ khaṃ hūṃ.
Below that, having perfectly accomplished the collection of blazing, heating, and so forth, one should view it as being blessed by the syllable oṃ. Above that, visualize a vajra formed from the syllable hūṃ. Then, the light rays from the syllable oṃ draw forth the wisdom nectar (jñānāmṛta) of all the Tathāgatas, which is then thoroughly absorbed into those five nectars. Immediately, visualize that they blaze and heat, and that the syllable oṃ and the vajra itself melt into that very [liquid].
Offer the arghaṃ and so forth, and satisfy the entire assembly of Tathāgatas by drawing in the nectar thus accomplished through the tubes of light rays radiating from the vajras of their tongues. Then, properly taking up the vajra and bell, bless those substances seven times with the mantra for the bali offering to all bhūtas, and then offer them to them. Swiftly brandishing the vajra:
Through the vajra union,
One must completely clear away all mountains of the imputed.
Then, having rung the bell,
With a sound of supreme delight that causes the Victors to realize emptiness,
Recite this verse three times:
"Becoming is pure by its very nature;
By its very nature, it is free from becoming.
The supreme being, naturally pure,
Accomplishes the highest state of existence."
The mantra for blessing the torma is as follows:
OṂ AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNATVĀT | OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ.
Recite this mantra of suchness three or seven times.
"Recalling the pure mind of perfect awakening,
Bless the torma through recollection.
Just as all are satisfied by the taste of nectar,
So shall all be satiated.
Having offered the authentic sprinkling and drinking,
One should ask for forgiveness and request them to depart."
The mantra for requesting them to depart is as follows:
OṂ | "You have accomplished all the welfare of sentient beings;
Grant the appropriate accomplishments.
Having departed for the realm of the Buddhas,
Please return once again."
OṂ ĀḤ HŪṂ MUḤ.
"Without birth and without cessation,
Pure by nature from the very beginning—
Having seen all these wandering beings thus,
This is the great departure to be performed."
Having well written this ritual for the torma offering,
Whatever merit I have gathered,
By that, may all these wandering beings
Become vessels for perfect awakening.
The monk born in Bhaṅgala,
Dīpaṃkaraśrījñāna,
Obtained this through pleasing the Guru.
This very torma is now fully explained: the ritual for the torma of all bhūtas. Composed by the great master, the glorious Dīpaṃkaraśrījñāna, it is hereby complete.