Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a ritual manual for the practice of Vajratārā, blending Mahāyāna soteriological goals with the specific methodologies of Vajrayāna tantra. The text guides the practitioner through a progression from refuge and the cultivation of emptiness to the complex visualization of a mandala featuring Vajratārā and associated deities such as Vajraśṛṅkhalā. It commits the reader to a rigorous meditative discipline involving the visualization of seed syllables, the invocation of Vajra-holders, and the performance of specific mantras. Beyond the goal of spiritual awakening, the text integrates a series of pragmatic applications, prescribing the use of dhāraṇīs and homa offerings to achieve worldly results, including the attraction of desired partners, the curing of snake venom, and the securing of interpersonal loyalty. By combining high-level meditative absorption with ritual magic, the work presents a holistic system where the supramundane wisdom of emptiness is applied to both transcendental and mundane ends.
Provenance
About this text
A concise sādhana of Vajratārā according to the pith instructions, the Vajratārāsādhana is a work of classical Tibetan Buddhism. The text is attributed to the Indian author Ratnākaraśānti. It was translated into Tibetan by Paṇḍita Buddhaśrījñāna, Śākyaśrībhadra, and yul dbus kyi sgra bsgyur ba chag lo tsa ba dge slong dgra bcom. This translation is preserved in the Tengyur, volume ཏ, where it comprises twelve pages and is situated within the Non-dual Tantra collection. The work enacts a ritual process beginning with homage to Ratnasambhava and the taking of refuge in the Mahāyāna Dharma and the Saṅgha of irreversible bodhisattvas. It guides the yogi to enter a pleasant place for meditation to manifest complete awakening for the benefit of all sentient beings, utilizing the supramundane wisdom of emptiness—described as being like a pure crystal or a stainless sky—and the consecration of the mantra Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. A scholar or serious reader consults this text today to examine the specific meditative and ritual methodologies employed to establish the practitioner in the awakening of a Buddha within the expanse of ultimate nirvāṇa.
Sanskrit title
Vajratārāsādhana
Indian author
Ratnākaraśānti
Tibetan translators
Paṇḍita Buddhaśrījñāna, yul dbus kyi sgra bsgyur ba chag lo tsa ba dge slong dgra bcom, Śākyaśrībhadra
The work is significant for its illustration of the intersection between liberation-oriented practice and the 'siddhi' or worldly power traditions within Indo-Tibetan Buddhism. It demonstrates how a single deity, Tārā, is adapted into a Vajrayāna framework to serve diverse functions ranging from emptiness meditation to ritual medicine and attraction.
Structure
Passages
Section
Description
1-3
Preliminary and Meditative Foundation
Includes homage, refuge in the Mahāyāna, and the conceptualization of the non-dual nature of reality as emptiness.
4-8
Mandala Visualization
Detailed descriptions of the Vajradhara environment, the central figure of Vajratārā, and the deity Vajraśṛṅkhalā.
9-12
Ritual Invocation and Mantras
Instructions for inviting Buddhas via seed syllables, praises to the Samayavajras, and the recitation of the Tārā dhāraṇī-mantra.
13-15
Practical Applications
Specific ritual prescriptions for obtaining a partner, treating venom, and ensuring a person's devotion.
Themes
Non-duality and Emptiness (2-3)
Deity Visualization (4-8)
Ritual Power and Mundane Siddhis (13-15)
Mantra and Seed Syllables (9-12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajratārāsādhanam. In the language of Tibet: rDo rje sgrol ma’i sgrub thabs (The Sādhana of Vajra Tārā). Homage to the Blessed One Ratnasambhava.
I prostrate with devotion to Tārā, who increases all excellence. I shall write a concise sādhana of her, according to the pith instructions.
First, the yogi should enter a pleasant place for meditation, such as a retreat cell, adorned with fragrant flowers and the like. Sitting on a comfortable seat in the cross-legged posture, he should visualize at his heart the syllable Aṃ, which completely transforms into a moon maṇḍala. Above that, from a yellow syllable Tāṃ, arises a vajra, upon which the seed-syllable Tāṃ resides.
With light rays emanating from it, he visualizes the maṇḍala of the Blessed Lady in the expanse of space. From the seed-syllable at his heart, he emanates goddesses such as Puṣpā (Flower Lady) and others, and performs offerings of flowers and so forth.
Then, in the presence of that very maṇḍala of the Blessed Lady, he should perform the confession of misdeeds and so on: "I individually confess all my misdeeds. I rejoice in all the virtues of the Buddhas, Bodhisattvas, Āryas, and all ordinary beings. I dedicate all my virtues toward unsurpassed, perfectly complete awakening. From now until I attain awakening, I take refuge in the Buddha, the supreme among two-legged beings."
I take refuge in the Dharma of the Mahāyāna, the supreme peace. I take refuge in the Saṅgha of the irreversible bodhisattvas. Ema! For the sake of the welfare, benefit, and happiness of all sentient beings, and in order to establish them in the awakening of a Buddha within the expanse of ultimate nirvāṇa, I shall manifest complete awakening in unsurpassed, perfect, and complete enlightenment. Thereafter, I shall rely upon the path of the unsurpassed, perfectly awakened Buddha. Then, one should recite the verses for taking refuge in the Three Jewels.
Thereafter, one should meditate on the four immeasurables: loving-kindness, which is the aspect of gathering happiness for all sentient beings; compassion, which is the aspect of dispelling all suffering; joy, which is the aspect of not being separated from divine happiness; and equanimity, which is the aspect of gathering the remedies for the afflictions.
Then, one should focus the mind upon all phenomena and analyze them: "These are the nature of mind itself; therefore, their appearance is a delusive manifestation. Just like a dream, they do not exist externally to the mind. Since there are no external objects of grasping apart from the mind, the mind does not become a grasper. Therefore, the body of all phenomena is the mind. In the ultimate sense, both the grasped and the grasper are emptiness." In this way, one should reach the certainty that the aspect of all phenomena is a delusive sign produced by delusion.
Their very nature is non-dual, consisting solely of the essence of representation. They should be viewed as being like a pure crystal or like the stainless sky at the meridian of an autumn sun. This is described as the supramundane wisdom of emptiness, free from conceptual elaboration and discursive thought. Then, one should consecrate it with its mantra: Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. That itself is the Blessed Lady, Prajñāpāramitā. That itself is the supreme protection.
Then, one should meditate on the nature of the pure mundane wisdom, which possesses the aspects that are the concordant causes of that [supramundane wisdom]. In that regard, from raṃ comes a sun; upon that sun is a crossed vajra (viśvavajra) arising from hūṃ. From that very vajra, one should meditate on the binding of the vajra fence and the canopy. Furthermore, by intensely radiating rays of light from the crossed vajra in all directions—like the fire at the end of an eon, difficult to endure—the space is filled with a blazing, square vajra fence. Above is the vajra canopy, and below is the vajra-natured ground; one should view all that is below as being filled. Then, by again radiating the light of the sun and the crossed vajra to the cardinal and intermediate directions, the boundaries of the outer gates are to be bound. This is the meaning of the verse. In the center of that is the source of phenomena (dharmodaya), the nature of the great element space.
The nature of the Great Vajradhara is white like the autumnal moon, narrow at the base and wide at the top, triangular, and its interior is the nature of space. In its center, upon the hub of a multicolored lotus, is a vast multicolored vajra. Upon its foundation, the four aspects of the maṇḍalas of the four great elements, which are the nature of the four goddesses, are visualized one above the other.
First, from the syllable yaṃ, there is the wind maṇḍala, bow-shaped, black in color like smoke, marked at its two tips by fluttering banners. Above that, from the syllable raṃ, is the fire maṇḍala, triangular and red, marked at its corners with raṃ. Above that, from the syllable vaṃ, is the water maṇḍala, circular and white, marked with a vase. Above that, from the syllable laṃ, is the great powerful earth maṇḍala, square and yellow, marked at its corners with three-pointed vajras. Above that is a wheel born from the syllable bhrūṃ.
Now, the meditator abides as the pervasive supramundane wisdom itself. Then, from the complete transformation of the four great elements in the center of the foundation of the multicolored vajra, there arises the pure buddhafield, a condensed form of the city of great liberation, the nature of Vairocana. It is a palatial mansion of various jewels, square with four doors, beautifully adorned with eight pillars, completely surrounded by four terraces, and decorated with four archways, lattices, half-lattices, and mirrors.
Adorned with silk, flower canopies, yak-tail whisks, and vajra cords, it radiates the light of the Buddha. At the tips of various fluttering banners, the sound of bells resounds in every direction. Delighted by the enjoyment of the five supreme sensory pleasures, one meditates on the lotus within the first stage, and knows the second to be a triangle. In its center, from the complete transformation of the doubled āli vowels, arises a moon maṇḍala. Above that, from the complete transformation of the syllable tāṃ, arises a vajra, with the syllable tāṃ at its hub. Then, from the complete transformation of the doubled kāli consonants together with the doubled ḍa, ḍha, da, dha, ṇa, arises a sun. The union of both is the moon, endowed with supreme joy and great bliss. The moon possesses the mirror-like wisdom; the seven-horsed [sun] possesses the wisdom of equality. The seed-syllable and the mark of one’s own deity are described as the wisdom of individual discernment. The unification of all is the wisdom of all-accomplishing action; the perfection is the purity of the dharmatā. These are the five aspects of manifest awakening. Then, by the light rays of the seed-syllable, sentient beings are summoned in the form of the maṇḍala of one’s own meditational deity and enter into that very [maṇḍala]. From the complete transformation of the mark and the seed-syllable, the yogi should meditate on the goddess Tārā: eight-armed and four-faced, adorned with every ornament, blazing with the marks of a youthful maiden, and meditated upon as having a color like gold. Born from the empowerment of the vajra-sun, she has the great crown-ornament of the four Buddhas. At the time of youthful vigor, she has swaying golden earrings.
Seated upon a multicolored lotus throne, she is adorned with red light rays. In her right hands, she holds a vajra, a noose, a conch, and an arrow. In her left hands, she holds a vajra hook, an utpala flower, a bow, and a threatening gesture. Through the yoga of Vajratārā, one should accomplish all the welfare of sentient beings and the three levels by means of the vajra posture.
On the four petals of the lotus: in the east is Puṣpatārā, white in color and charming, perfected from the wisdom of the syllable Oṃ. She holds a flower garland in her hand, has one face and two arms, and is adorned with all ornaments. In the south is Gandhatārā, black in color and beautiful in form, her hands busy with an incense burner, adorned with all ornaments. In the west is Dīpatārā, holding a lamp vessel in her hand, yellow in color and greatly adorned, with swaying golden earrings. In the north is Gandhatārā, holding a conch bowl of perfume in her hand; the goddess is like red light in color. These should be meditated upon in the central maṇḍala.
Then, one should visualize the gatekeepers, distinguished by the hook and so forth. In her right hand is a hook, and with her left, she makes the threatening gesture toward the hateful. She dwells in the center of a sun maṇḍala, white in color and charming; she is Aṅkuśī. In her right hand is a noose, and with her left, she makes the threatening gesture toward the hateful. She dwells in the center of a red maṇḍala.
Form is the lovely pale-white Pāśī. In her right hand she holds an iron chain; with her left, she makes the threatening gesture toward the hateful. She dwells in the center of the vajra maṇḍala; she should be meditated upon as red in color. This is Vajraśṛṅkhalā. Busy with the vajra bell in her [other] hand, and with her left making the threatening gesture toward the hateful, she dwells in the center of a circle of light. She is like emerald and the utpala flower. This is Vajraghaṇṭā. Through the application of the ritual, the four signs at the intermediate directions are: the vessel of bodhicitta, Mount Meru, the fire pit, and the great victory banner. Above is Uṣṇīṣavijayā, white in color and beautiful in form. In her right hand she holds a wheel; with her left, she makes the threatening gesture toward the hateful. Below, one should meditate on Sumbharāja. In his right hand he holds a snake-noose; with his left, he makes the threatening gesture toward the wicked. He is black in color and extremely fierce. Having visualized in this way, one should emanate and recite the mantra: OṂ TĀRE TUTTĀRE TURE SVĀHĀ. By diligently meditating on the ten goddesses through the ten syllables, which are the abodes of the ten perfections, all activities will be thoroughly accomplished. One should place Mohavajrā in the eyes, Dveṣavajrā in the ears, and likewise Īrṣyāvajrā in the nose. Rāgavajrā is in the mouth, and Mātsaryavajrā is in the sense of touch. At the heart is Nairātmyayoginī. These should be known as the sense bases; they dispel all the darkness of the afflictions. This is the blessing of the eyes and so forth.
One face,
And two arms should be known.
The consort, possessing various forms,
Has hands occupied with a curved knife and a skull-cup.
She dwells perfectly upon the departed life-force.
Then, the body, speech, and mind are blessed:
The syllable OṂ is the Vajra Body,
Adorned by the Great King.
The syllable HŪṂ is the Vajra Mind,
Where the Great King Vajrasattva dwells.
The syllable ĀḤ is the sublime reality,
Intended to clarify the path of speech.
These mātṛs themselves
Are placed at the heart as the nature of wisdom.
Through the union with the wisdom-being (jñānasattva),
The awakening of a Buddha will be attained.
One should thoroughly visualize the signs of the mudrās
Arising from the letters of one’s own mantra.
By means of emanating and reabsorbing,
The forms of the maṇḍala deities arise.
Dwelling in the center of the expanse of space,
One should meditate on the wisdom maṇḍala.
In every way, as various forms,
The qualities of the five wisdoms are arrayed.
One should make offerings with great offerings
And pay homage with great veneration.
Through the union with the gate-keeping goddesses,
The ocean of wisdom is to be accomplished.
One should enter into equipoise with the wisdom wheel;
The yogi becomes non-dual with all Buddhas
In an instant.
OṂ VAJRA AṄKUŚĪ ĀKARṢAYA JAḤ | OṂ VAJRA PĀŚĪ PRAVEŚAYA HŪṂ | OṂ VAJRA SPHOṬA BANDHAYA VAṂ |
OṂ VAJRA ĀVEŚAYA VAŚĪṂ KURU HOḤ. Light rays, like iron hooks, emanate from the seed syllable at one’s heart, inviting the Buddhas residing in the three realms. The eight Mātṛs present perfect offerings, and one makes this request for initiation:
"Just as the great offering was bestowed
Upon the Buddha, the Vajra of Awakening,
So, for the sake of my protection,
O Vajra of Space, grant it to me today!"
"May all the Tathāgatas please confer initiation upon me."
As the initiation is conferred, they recite:
"The great Vajra initiation,
Venerated by those of the three realms,
Arising from the source of the three secrets
Of all the Buddhas, is now bestowed."
The Buddhas, in the form of Herukas, confer the initiation with five vases containing the five nectars, which are the nature of the five Tathāgatas. During the initiation, a rain of flowers falls, the sound of great drums resounds, and a rain of saffron descends. Rūpavajrā and the others present offerings, while Locanā and the others praise with vajra songs. Through the initiation, the Vajra Sun is generated at the crown of the head. In the four directions of the crown ornament are the Tathāgatas Vairocana, Akṣobhya, Amitābha, and Amoghasiddhi. The same sequence applies to the crown ornaments of the four goddesses of the central row and the gatekeepers. On the uṣṇīṣa is Ratneśvara. On the crown ornament of Sumbharāja is Akṣobhya.
"Homage and prostration to Dveṣavajra!"
Homage to Mohavajra; protect me with Mātsaryavajra! Grant me Rāgavajra! O Protector, all you Samayavajras, great in pride and great in envy, who perfectly accomplish all activities, may you, all you Vajra-holders, be pleased with me! This is the praise.
This virtuous flower, a divine substance arisen from that which is pure and stainless, I offer with devotion. Having accepted it, please be pleased with me! This is the flower.
This delightful essence of the forest, this supreme incense of excellent fragrance, I offer with devotion. Having accepted it, please be pleased with me! This is the incense.
This which subdues rākṣasas and purifies, which is virtuous and dispels darkness, I offer with devotion. Having accepted it, please be pleased with me! This is the lamp.
This virtuous, excellent fragrance, a divine substance arisen from a pure source, I offer with devotion. Having accepted it, please be pleased with me! This is the fragrance.
Following that, from the total transformation of a blue syllable yaṃ, there is a bow-shaped wind maṇḍala marked with banners. From a red seed-syllable raṃ, there arises a triangular fire maṇḍala. Above that is a lotus vessel arisen from a red syllable aḥ. From the total transformation of the seed-syllables bhrūṃ, āṃ, jrīṃ, khaṃ, and hūṃ, there are the five nectars (amṛta), which are the nature of the five Tathāgatas, characterized by fragrance, the sun, the moon, medicine, and water, and consecrated by those respective seed-syllables.
One should also visualize the five seed syllables go, ku, da, ha, and na. Above that, at a distance of about a thumb’s breadth, visualize a great white five-pronged vajra arising from the syllable HŪṂ resting upon a moon disc. Below that, visualize the syllable OṂ. Stirred by the wind, the fire of the fire-maṇḍala causes the fire atop the vajra to boil all of those [substances]. Visualize that through the steam, the OṂ and the vajra melt, becoming of one taste as nectar like clarified butter. Above that, visualize a white OṂ syllable; by its light, summon all the nectars residing within the three worlds and meditate that they enter into it. Summon the wisdom nectar residing in the hearts of all the Tathāgatas, who are equal to the dharmadhātu, and having merged it with that [nectar], visualize the three syllables (OṂ ĀḤ HŪṂ) above it and consecrate it with them. Visualize the maṇḍala-cakra in the hearts of all the deities of the maṇḍala. On their tongues, visualize white vajras the size of a barley grain arising from a very white HŪṂ. With those five nectars, one should make offerings to the deities of the maṇḍala and to oneself. This completes the maṇḍala. One should meditate during the three sessions and arise [from the session], remaining constantly in the form of the deity. In this regard, this is the mantra for recitation: OṂ TĀRE TUTTĀRE TURE SVĀHĀ. This mantra is supreme and foremost; it is honored by all the Buddhas. It is a fierce mantra that brings accomplishment through mere recitation.
This was spoken in the Vajrapañjara. Furthermore, the dhāraṇī-mantra is as follows:
Nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya | tadyathā | oṃ tāre tuttāre ture sarvaduṣṭapraduṣṭān namakṛte jambhaya stambhaya mohaya bandhaya hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ sarvaduṣṭastambhani tāre svāhā |
By reciting this mantra seven times over the corner of one’s upper robe and tying a knot, even if one goes into a wilderness, one will not be intimidated by anything. Tigers, thieves, crocodiles, snakes, elephants, buffaloes, bears, wild oxen, and so forth, will be destroyed and cowed by the mere recollection of this name.
With this mantra, one should perform a homa of utpala flowers one hundred and eight times: oṃ tāre tuttāre ture amukaṃ me vaśamānaya svāhā |
Furthermore, by reciting that same mantra thirty-two times over a hawk’s feather and burying it at the enemy’s house, they will be driven away within seven days.
oṃ tāre tuttāre ture cala pracala sīghragāmini devadattam uccāṭaya hūṃ phaṭ |
Furthermore, another application arises:
oṃ tāre tuttāre ture amukasyābhicāraṃ kumāre mahāmudrābīhena syaḥ pratiprayacchatu svāhā |
The seeds of the fierce intoxicant, the very thing that causes madness, the leaves of the aśoka tree, and five thousand flowers—burning these, or a homa of honey, molasses, and ghee, is praised for the accomplishment of a maiden.
Within seven days, the yogi will obtain the girl of his desire. Furthermore, another application follows: Oṃ tāre tuttāre ture amukābhīdhānaṃ svāhā ākarṣaya mānake jaḥ. If one performs five thousand homa offerings of jujube thorns mixed with svayambhū flowers while reciting this mantra, even the daughter of a lord of men will be summoned.
Furthermore, another application follows: on a cloth stained with menstrual blood, one should draw the Blessed Lady with one face and two hands, holding a hook, an utpala flower, and a noose. In front of that, one should make offerings with the words, "This divine, virtuous flower," and so forth. Afterwards, while maintaining the visualization, one should recite the mantra: Oṃ tāre tuttāre ture amukāṃ kanyāṃ mamepsitaṃ svapnānāṃ kathaya hūṃ phaṭ. By five thousand recitations, she will come. Having bound her neck with the noose and drawn her in with the hook, one should visualize the object of accomplishment beneath one's feet; she will then serve in the manner of a maidservant.
Furthermore, another application follows: having empowered [the eyes] seven times with the Tārā Dhāraṇī, one should apply it like eye-salve to both eyes. If one enters the palace of a king, that king will honor one like a disciple. He will not speak in opposition but will grant favors. He will speak pleasantly and approach like a servant; even if he is angry, he will be brought under control. This is a marvelous thing seen directly.
Furthermore, another application arises: having recited the dhāraṇī of Tārā one hundred times, the venom of the fangs of a two-headed snake should be reduced to ash. Using the oil of a red cow and a wick made of arka cotton, one should kindle a fire and apply the eye-salve. One should rub the vajra and sūrya [minerals] together with vajradharma [minerals] and fumigate them with the great flesh of a supreme horse. Having applied the ash together with this to the eyes, with the vajra eyes, whoever one looks upon—should Padmanarteśvara not descend upon them, then at that time I, Tārā, would not be [Tārā], and I would have killed the Blessed Buddhas.
Furthermore, another application arises: having taken the tongue of a child whose teeth have not yet emerged, and having empowered it seven times with the dhāraṇī of Tārā, one should mix it with the root of the bhrṅgarāja tree and giwaṅ [bezoar]. If one makes a tilaka mark on the forehead with this, whoever one looks upon, that person will be brought under one's control.
Furthermore, another application arises: having empowered a worm from the stomach seven times with the dhāraṇī, one should mix it with vajradharma and gola [myrobalan]. If this is given to a girl, by the mere act of eating this supreme gift, she will not abandon [her lover], she will not take pleasure in others, she will not go elsewhere, she will not desire other men, and she will even abandon her own husband.
Furthermore, another application arises: having anointed oneself with great oil and meditated on Amitābha, one should recite the dhāraṇī of Tārā. At the conclusion of the recitation, one should anoint [the subject] with ground śāli rice.
If one applies oil to the dust removed by rubbing and gives it to someone, that person will not abandon them even if deprived of the five necessities of life. Furthermore, another application follows: at the time of a lunar eclipse, one should recite and perform the service of the Tārā dhāraṇī. Taking the lokeśvara [substance] produced from that and mixing it with conch powder, if it is given to a woman in a state of intense passion, she will follow after him even if deprived of the five [necessities].
Furthermore, another application arises: one should recite the Tārā mantra over madanaphala fruit one hundred and eight times. Combining that intoxicating fruit with Hayagrīva [substance], whoever is anointed with it will be brought under one's power.
Furthermore, another application arises: with this mantra, oṃ tāre tuttāre ture amukasya bandhanaṃ muktiṃ kuru muḥ svāhā, one should write the name of the person to be accomplished inside a leaf of the arka tree. If it is hidden in the house of a fisherman, that person will certainly be released from their bonds.
By whatever merit has been accumulated through writing this sādhana of Vajratārā, may all these worlds proceed to the state of the Sugatas. This was composed by the glorious Ratnākaraśānti-pāda. Having requested and heard it from the great paṇḍita Buddhashrījñāna and the great paṇḍita Śākyaśrībhadra, it was translated by the Central Tibetan translator, the monk Chag Lo-tsā-ba Dgra-bcom.