Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the practice of Vajra Tārā, designed to lead the practitioner from preliminary mental preparations to the attainment of a divine identity. The text begins with offerings and the cultivation of the four brahmā abodes and bodhicitta, establishing an ethical and emotional foundation rooted in emptiness. It then guides the practitioner through a complex visualization process, constructing a vajra tent and a celestial palace where Vajra Tārā and her retinue are manifested. The ritual commits the reader to a rigorous sequence of tantric yoga, including the reception of empowerment from the Tathāgatas in the form of Śrī Heruka, the application of mantras to the body, and the performance of inner fire offerings (homa). The work concludes with specific instructions for the use of mantras and physical substances—such as red utpala flowers, incense, and ash—to achieve worldly goals and spiritual stability, blending high-level meditative absorption with practical ritual application.
Provenance
About this text
A ritual manual for the practice of the Noble Vajra Tārā, the Āryavajratārāsādhana is attributed to the Indian author Aruṇapāda. The work entered the Tibetan tradition through the translation of Dānaśīla (III), and it is preserved in the Tengyur, volume ཏ, where it comprises 18 pages. Within the Tibetan canon, it is situated in the collection of the Non-dual Tantra. Written in classical Tibetan as the 'phags ma rdo rje sgrol ma'i sgrub thabs, the work enacts a condensed set of pith instructions for the yogin. It begins with a series of ritual offerings of fragrant flowers to the directions and the maṇḍala, utilizing specific mantras dedicated to figures such as Vairocana, Akṣobhya, Amitābha, and Ratnasambhava. A scholar or serious reader consults this text today to examine the precise ritual procedures and mantra sequences used to invoke the perfections associated with Vajra Tārā.
The text is significant as it exemplifies the integration of sutra-level virtues, such as the four brahmā abodes, with the sophisticated visualization and empowerment techniques of the Vajrayāna. For the modern reader, it illustrates the technical precision of Tibetan ritualism and the specific iconographic and liturgical requirements associated with the Tārā cult.
Structure
Passages
Section
Description
1-7
Preliminary Offerings and Mind-Training
Initial mantras, offerings to the directions, and the cultivation of bodhicitta and the four brahmā abodes.
8-13
Visualization and Mandala Construction
The creation of the vajra tent, the celestial palace, and the manifestation of Vajra Tārā and her retinue.
14-21
Ritual Empowerment and Yoga
Worship of goddesses, receiving empowerment from Śrī Heruka, mantra application, and the performance of the inner fire offering.
22-25
Specific Mantra Applications and Rituals
Instructions for using specific mantras and substances for control, protection, and spiritual stability.
Themes
Transformation of Perception (7-11)
Ritual Offerings and Homa (17-20)
Mantra and Material Efficacy (22-25)
Compassion and Bodhicitta (4-6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Āryavajratārāsādhanam. In the language of Tibet: ’Phags ma rdo rje sgrol ma’i sgrub thabs (The Sādhana of the Noble Vajra Tārā). Homage to the Blessed Lady, the Noble Vajra Tārā.
Bowing with devotion to Tārā, who gives rise to all perfections, I shall write her sādhana, having condensed it according to the pith instructions.
First, the yogin should take fragrant flowers and so forth, enter a pleasing meditation cell, and sit upon a comfortable seat in the vajra posture. Gazing at the tip of the nose, one should focus the mind one-pointedly on the root of the navel. At one’s own heart, from the complete transformation of the syllable Oṃ, there is a moon maṇḍala. Upon it, from the complete transformation of the yellow syllable Tāṃ, one should meditate on a vajra marked with the syllable Tāṃ.
From that, a web of light rays like hooks is emanated, and one visualizes in the sky before oneself the maṇḍala circle of the Blessed Lady residing in the realm of Akaniṣṭha. Then, from the seed syllable residing at one’s own heart, goddesses such as Puṣpā (Flower Lady) and others emanate; one imagines them offering the water for the feet and other offerings to the assembly of goddesses residing in the maṇḍala.
Oṃ āḥ vajrapuṣpe tāṃ vajratāre vajrapuṣpaṃ pratīccha hūṃ svāhā.
Oṃ āḥ vajrapuṣpe oṃ ratnasaṃbhava vajrapuṣpaṃ pratīccha hūṃ svāhā. (In the center.)
Oṃ āḥ vajrapuṣpe oṃ vajrapuṣpatāre vajrapuṣpaṃ pratīccha svāhā. (In the center.)
The words for performing the seven-branch practice of unsurpassed offerings, such as turning the wheel of Dharma, are as follows:
Homage to the wheel of yoginīs, the cause for the subsiding of all conceptual thoughts without exception, who possess the view of the equality of existence and peace, and in whom the taste of incomparable bliss has dawned.
I individually confess all the sinful actions I have committed in whatever places I have been born throughout the cycle of existence (saṃsāra) since beginningless time. In the presence of the Blessed Lady, I vow not to commit them again; having confessed all those non-virtuous sinful actions, I shall not commit them again until I reach great awakening (bodhi). I vow not to commit them again.
I rejoice in all the merit performed, caused to be performed, and followed with rejoicing by all sentient beings throughout this cycle of existence and since beginningless birth. I dedicate all of that toward unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi); this is the dedication.
Until I reach the heart of awakening (bodhimaṇḍa), I take refuge in the Buddha, the supreme among two-legged beings. I take refuge in the Dharma of the Great Vehicle (Mahāyāna) without exception. I take refuge in the Saṅgha of the irreversible assembly of bodhisattvas. This is the going for refuge to the Three Jewels.
Ema! In order to manifest complete awakening as unsurpassed, perfectly complete buddhahood for the sake of the benefit and welfare of all sentient beings, I shall... [continue as in the source].
This is for the sake of remaining firmly established in the expanse of ultimate nirvāṇa. For that long, one generates the mind set upon supreme awakening. I shall rely upon the path of the Vajrayāna of unsurpassed awakening. For the sake of sentient beings, I shall rely upon the path within my continuum. Then:
I, who am called [name], offer myself to Tārā, together with the assembly of goddesses who abide in the dharmadhātu. I offer myself. May those of great compassion grant me their blessings, protect me at all times and in all ways, and bestow upon me the supreme accomplishment. Thus one should make this supplication.
"O goddesses, who perceive all things without exception as being like space, and whose minds are the supreme ocean, flourishing with the waters of compassion, and who are free from the waves of conceptualization regarding the equality of existence and peace—please look upon me with love."
Then:
"I am one lacking merit, a great pauper; I have no other offerings or requisites. Therefore, for the sake of myself and others, O Protectors, I pray that you accept this from me." Thus one should request forbearance.
Then: Oṃ nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya | tadyathā | oṃ hiri hiri | suru suru | muru muru | sarvasattvārthakāruṇike śīghraṃ gaccha | devatābhūpanam | āryāvalokiteśvarāya samaya manumara svāhā |
With this, one should offer a handful of flowers filling the palms and request the deities to depart.
Following that, one should meditate on the four brahmā abodes. Attachment to all sentient beings as if they were one's only child is the definition of loving-kindness (maitrī). Seeing sentient beings fallen into the great ocean of the miserable realms and recognizing them as one's own friends, the thought "I shall liberate those who suffer" is compassion (karuṇā). Generating the great mind of complete awakening (bodhicitta) and thinking, "In this way, I shall attain the form of Tārā and establish all sentient beings in complete awakening," is joy (muditā). Since one is unable to produce the wisdom of the bliss of unsurpassed nirvāṇa for all sentient beings, one should remain unattached to gain and loss, fame and insignificance, praise and blame, pleasure and pain, and so forth, for the sake of benefiting all beings; thus, the actualization of whatever purpose is desired is equanimity (upekṣā).
Then, one should mentally analyze and examine all phenomena as objects of apprehension. One should understand that these are merely aspects of one's own mind, appearing individually due to its delusion, just like a dream. Since there is no object of the mind separate from the mind itself, there is no subject either. Thus, all phenomena are the nature of the mind. Being free from these subjects and objects, they are emptiness (śūnyatā), the ultimate truth. In this way, having abandoned the aspects of all phenomena—which are established by the delusions of those who are utterly dependent on one-sided extremes—one should remain in the state of non-delusion.
One should focus on their nature as being exclusively and solely emptiness—the characteristic of the non-dual nature of mind, pure like crystal, luminous and stainless like the clear autumn sky, and infinite. Thus, this is the ultimate bodhicitta and the supramundane wisdom of emptiness, free from conceptual elaborations and discursive thought. Then, the blessing of this with mantra is performed by reciting: oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ. Having blessed it thus, one should cultivate intense conviction in the emptiness of self and other; that is the prajñāpāramitā (perfection of insight), and that is the supreme protection.
Then, one should meditate by recollecting the source of phenomena (dharmodaya), the wisdom that is the nature of the pure world, together with its corresponding aspects. From within the state of emptiness, the syllable raṃ completely transforms into a sun maṇḍala, upon which the syllable hūṃ completely transforms into a crossed viśvavajra. From its light rays, a square, crossed vajra fence arises, blazing intensely and expanding according to one’s desire. Above that, one should visualize a vajra canopy emanated by those light rays, and below it, a ground of vajra nature extending down to the subterranean realm. Then, the sun and the viśvavajra both turn into light rays, which radiate out in all directions and merge into one, thereby binding the outer boundary. Having expelled the obstructing spirits (vighna) with those light rays, one recites: oṃ medinī vajrībhava vajra bandha hūṃ and oṃ vajraprākāra hūṃ vaṃ hūṃ.
OṂ VAJRA PAÑJARA HŪṂ YAṂ HŪṂ. OṂ VAJRA VĪTĀNA HŪṂ KHAṂ HŪṂ. OṂ VAJRA ŚARA JVALA TRĀṂ ŚAṂ TRĀṂ. OṂ VAJRA JVALĀNALARKA HŪṂ HŪṂ HŪṂ. In the center of the vajra tent is the great element of space, the nature of the source of phenomena (dharmodaya), which is the nature of the Great Vajradhara. It is white like the autumn moon, narrow at the bottom and wide at the top, having the form of the letter E, and within it, the form of space is contained. Meditate on it as being endowed with a courtyard of light rays. In its center is the nature of space, a wide crossed vajra (viśvavajra) resting upon the anthers of a multicolored lotus. In its center are the maṇḍalas of the four great pervasive elements, which are the nature of the four goddesses; they are to be viewed as described above.
Regarding that, first, from the complete transformation of YAṂ, there arises the maṇḍala of wind, shaped like a bow, with fluttering banners at its two tips. Above that, from the complete transformation of RAṂ, there arises the maṇḍala of fire, triangular and red, marked with the syllable RAṂ. Above that, from the complete transformation of VAṂ, there arises the maṇḍala of water, white and circular, marked with a vase. Above that, from the complete transformation of LAṂ, there arises the maṇḍala of earth, yellow and square, marked at its corners with three-pointed vajras. Above that, from the complete transformation of a wheel endowed with BHRŪṂ, one should know that one’s own self, pervaded by supramundane illusory wisdom, abides pervading all things.
In the center of a crossed vajra (viśvavajra), from the complete transformation of the four great elements, there arises a condensed buddhafield of completely pure elements, like a great door to liberation by nature, having the nature of Vairocana. It is a celestial palace (vimāna) of various jewels, square with four doors, adorned with eight pillars, possessing four ledges of sensory qualities, four archways, and lattices and half-lattices. It is adorned with silks, mirrors, fly-whisks, various banners, bells, and so forth. It is beautifully graced by the supreme objects of desire.
"The second tier is the delighter; the single stamen is formed; by the three corners, the other is remembered. In the center of the tier is the lotus; eight-petaled with a stamen. In its center, upon the seat, from the transformation of the fifteen vowels, there arises a moon maṇḍala, the nature of mirror-like wisdom (ādarśajñāna). Above that, from the complete transformation of the thirty-four consonants, there is a sun maṇḍala, the nature of the wisdom of equality (samatājñāna). In its center, from the syllable Tāṃ, there arises a nine-pointed vajra, golden in color, its hub marked by the seed-syllable, having the nature of discerning wisdom (pratyavekṣaṇājñāna). One should meditate thus. From that seed-syllable, light rays are emanated in the form of the Blessed Lady’s retinue, radiating all the Tathāgatas, performing the benefit of sentient beings, and then, having gathered them back together, they dissolve into the seed-syllable and the hand-symbol; this is the nature of all-accomplishing wisdom (kṛtyānuṣṭhānajñāna)."
Then, from the complete transformation of the moon, the sun, and the seed-syllable, one should meditate upon the Blessed Lady Vajra Tārā, whose nature is the utterly pure expanse of reality (dharmadhātu), together with her wheel. She has four faces and eight arms, adorned with all ornaments, and is of a golden complexion, exceedingly beautiful. She blazes with the characteristics of a youthful goddess and wears a crown of the four Buddhas. She is in the prime of youth, having arisen from the empowerment of the sun-vajra, and wears swaying golden earrings. She dwells upon a variegated lotus and has a backdrop of red light rays. In her right hands are a vajra, a noose, an arrow, and a white conch. Likewise, in her left hands are a yellow utpala flower, a bow, a hook, and a threatening gesture (tarjanī).
"By the yoga of the vajra posture, one should accomplish the three realms of existence. The first face is golden in color, the right is white, the northern face is red, and the western is blue. From the mouth of the Lord of the Maṇḍala, ten goddesses arise from the mantra produced from the seed-syllable at the heart. They are emanated by the differentiation of the seed-syllables: OṂ TĀRE TUTTĀRE TURE SVĀHĀ. On the lotus petals of the directions, starting with the east, the syllables OṂ TĀRE TUT reside upon moon maṇḍalas. In the gates of the east and so forth, the syllables TĀRE TURE reside upon sun maṇḍalas. Above, the syllable SVĀ resides upon a sun maṇḍala."
Below, there is the syllable HĀ resting upon a sun maṇḍala. From the complete transformation of those seed syllables, one should meditate on the hand implements marked by those seeds. From these, light rays are emitted and reabsorbed, and from the complete transformation of those seeds, the goddesses arise.
"By the nature of the ten bhūmis,
The ten goddesses are to be fully known.
Through the application of the vajra posture,
They have one face and two arms."
In the east, upon a moon, is the delightful Tārā, white in color, holding a flower in her hand. She is to be meditated upon as having arisen from OṂ, and she wears the crown of Vairocana. She is the nature of the earth element and the perfection of generosity (dāna-pāramitā).
In the south is Gandhatārā, arisen from TĀ, black in color, holding an incense burner in her hand, and adorned with all ornaments. She wears the crown of Akṣobhya and is the nature of the space element and the perfection of discipline (śīla-pāramitā).
In the west is Dīpatārā, red in color and adorned with ornaments, holding a lamp vessel. She arises from RE resting upon a moon. She wears the crown of Amitābha and is the nature of the fire element and the perfection of diligence (vīrya-pāramitā).
Likewise, in the north, resting upon a moon, is Gandhatārā arisen from TU. She brandishes a conch bowl of scented water in her hand, blue in color and adorned with ornaments. She wears the crown of Amoghasiddhi and is the nature of the wind element and the perfection of patience (kṣānti-pāramitā).
Through the distinctions of Akṣobhya and the others..."
On the intermediate petals are the hand symbols: holding a vajra, a wheel, and a lotus; likewise, a sword, distinguished by their colors. Then, one should meditate on the female gatekeepers. Through the distinctions of the hook and so forth, in the sequence of the eastern direction, they abide upon sun disks and are adorned with ornaments. At the eastern gate is the white Aṅkuśī, arisen from the seed syllable Tā; her right hand holds a hook, and her left makes the threatening mudrā. Likewise, she is crowned with Vairocana and is of the nature of the earth element and the perfection of concentration (dhyāna-pāramitā).
In the south is the yellow Pāśī, arisen from the seed syllable Re; her hands hold a noose and the threatening mudrā, and she displays a red maṇḍala. Likewise, she is crowned with Akṣobhya and is of the nature of the space element and the perfection of insight (prajñā-pāramitā). In the west is the red Sparśā, arisen from the seed syllable Tu; her hands hold a chain and the threatening mudrā, and she abides within a vajra maṇḍala. Likewise, she is crowned with Ananta and is of the nature of the fire element and the perfection of skillful means (upāya-pāramitā).
In the north is the green Ghaṇṭā, arisen from the seed syllable Re; she possesses hands holding a vajra bell, and her left is in the threatening mudrā, abiding in light. Likewise, she is crowned with Amoghasiddhi and is of the nature of the wind element and the perfection of aspiration (praṇidhāna-pāramitā).
Regarding the hand symbols in the corner sections, through the purification of the self and so forth, they hold a bodhisattva, a bee, Mount Meru, a fire pit, and a victory banner. Above is the Uṣṇīṣavijayā.
Abiding upon the sun, she arises from the syllable SVĀ. She is white, holding a rotating wheel, and with her left hand she makes the threatening gesture toward the hateful. She is crowned with Ratnasambhava and is of the nature of the water element and the perfection of power.
Abiding upon the sun, she arises from the syllable HĀ. She is blue in color, holding a nāga-noose, and with her left hand she makes the terrifying threatening gesture. One should meditate on Sumbharāja below. She is crowned with Akṣobhya and is of the nature of the space element and the perfection of wisdom.
Thus, one should visualize the maṇḍala as complete. All [the sense bases] are to be consecrated as the eyes and so forth: "In the eyes, generate Mohavajrā; in the two ears, Dveṣavajrā; likewise in the nose, Mātsaryā; in the mouth, Rāgavajrā; and likewise in [the body], Īrṣyāvajrā. She who dispels the darkness of all afflictions, the consciousness of the sense bases, and the selfless Yoginī in the mind."
After thus consecrating the eyes and so forth, the body, speech, and mind are to be consecrated: the body is consecrated with the syllable OṂ, the speech with the syllable ĀḤ, and the mind with the syllable HŪṂ.
Then, one should visualize the respective seed syllables upon the moon maṇḍalas residing at the hearts of all the goddesses. Then, by the light rays of the respective seed syllables at their hearts, one invites the Tārā in the form of the wisdom-being (jñānasattva) into the space in front. Having offered the argha and so forth as before, [one should proceed].
Having emanated the goddesses such as Puṣpatārā and others, one should worship them with outer, inner, secret, and suchness offerings. Then, the samaya-mudrās should be displayed. Following that, through the yoga of the gatekeepers of the wisdom maṇḍala, one should summon, enter, bind, and please the samaya maṇḍala with these mantras:
OṂ VAJRA AṄKUŚA ĀKARṢAYA JAḤ
OṂ VAJRA PĀŚA ĀVEŚAYA HŪṂ
OṂ VAJRA SPHOṬA BANDHAYA BAṂ
OṂ VAJRA ĀVEŚAYA VAŚĪ KURU HOḤ
OṂ BHAGAVATI SAMAYEŚVARI SARVA BUDDHA MATE TĀRIṆI ADHIṢṬHĀNAṂ ME KURU SVĀHĀ
With these mantras, one should summon, cause to enter, bind, and delight. Through the analogy of water and milk, they should be made into one and rendered inseparable. Then, with light rays from the seed syllable at one’s own heart, one should summon the five Tathāgatas residing in the realm of Sukhāvatī, as well as golden vases completely filled with the five nectars and adorned with music and so forth. Having summoned and worshipped them, one should make the request for empowerment:
"Through the empowerment of the nectar of the Sugatas' supreme speech, may all the Tathāgatas please grant me empowerment."
The request is as follows:
"Just as the Great Vajra of Awakening
Bestowed the Greatness of Greatness upon the Buddhas,
So too, for the sake of my protection,
O Vajra of Space, grant it to me today."
This is the request.
Then, one should visualize that those Tathāgatas manifest in the form of Śrī Heruka and confer empowerment upon oneself with five vases, which are of the nature of the five nectars (amṛta) and possess the essence of the five Tathāgatas.
Recite:
"Just as all the Tathāgatas were bathed immediately upon birth,
so too shall I be bathed with the pure water of the gods.
The great vajra empowerment,
to which all the three realms prostrate,
arising from the source of the three secrets of all Buddhas,
is now bestowed."
Through these and other verses, the empowerment is conferred. A rain of flowers and saffron falls, the sounds of divine music resonate, Locanā and the others sing songs of praise, Rūpavajrā and the others offer hymns of praise, the deities present offerings, and Vairocana and the others grant their authorization. Then, Locanā and the others hold the vases and enter their respective maṇḍalas.
Reciting: Oṃ sarvatathāgatābhiṣekasamayaśriye hūṃ, [the empowerment is bestowed]. For Ratnasambhava and the others, it is done in the same sequence. For the four—Puṣpā, Tārā, and so forth—the [presiding deities] are Vairocana, Akṣobhya, Amitābha, and Amoghasiddhi. Likewise for the four—Vajrāṅkuśī and the others. For Uṣṇīṣavijayā and Cundā, the [presiding deities] are Ratneśvara and the Tathāgata Akṣobhya. Following that, at the head, recite Oṃ tāre. At the mouth, recite Oṃ tāre.
At the eyes, Oṃ Tāre; at the throat, Oṃ Tāre; at the heart, Oṃ Tāreṇi. By applying these, one should meditate on oneself as clearly manifest, like a reflection in a mirror, with masses of radiating light rays drawn across the sky like a painting. Then, one should perform the yoga of the yidam deity, focusing on the union of method and wisdom while seated in the cross-legged posture on the seat. For the sake of all sentient beings, one should perform the consecration of the argha water, the torma, and so forth.
From the vessel of alcohol, take a single drop of the āli with the thumb and ring finger of both hands. Rub the two hands together and place the left hand inside the vessel. Change the color with the syllable Ha. Cover it with the right hand and remove any foul odor with the syllable Hoḥ. Likewise, by placing both hands underneath, the syllable Hrīḥ melts and transforms into nectar, completing the purification.
Then, taking a drop with the thumb and ring finger of the left hand, and with the firm conviction of the mudrā of the dharmadhātu, form a triangular maṇḍala. In its center, write Baṃ and visualize the maṇḍala of the nature of the support and the supported, according to the sequence of emanating the bodhicitta. Perfectly offer with the substances of the āli and the mantras of the offerings and so forth, and offer praise. Recite this mantra three times: Oṃ Ha Hoḥ Hrīḥ Svāhā. Sprinkle it on the head and apply a tilaka drop on the forehead.
Sprinkle the mantra on the tongue as a sip. From the vessel of the torma, offer it to the Blessed Lady three times. Regarding the blessing of the torma according to the distinctions of activity and color: within a source of phenomena (dharmodaya) arisen from HŪṂ, upon a variegated lotus arisen from BAṂ, visualize a bow-shaped wind maṇḍala arisen from the complete transformation of YAṂ. Above that, a red RAṂ completely transforms into a triangular fire maṇḍala marked by flames blazing upward. Above that, in the center of a lotus vessel arisen from AḤ, are the ten seed syllables BHŪṂ ĀṂ JRĪ KHAṂ HŪṂ LĀṂ MĀṂ PĀṂ TĀṂ VĀṂ. Visualize them as being blessed by the ten seed syllables GO KU DA HA NA BI RA ŚU MA MU. Upon a moon maṇḍala arisen from OṂ, meditate on a vajra arisen from HŪṂ marked by HŪṂ. Visualize a white OṂ as a lid upon it. The wind stirs, the fire blazes, and the substances other than the vajra melt and remain in the skull-cup. Then, by stirring it four or five times with the vajra, that too melts and remains. Following that, through the three [syllables], the bodhisattvas dwelling in the infinite and ultimate world-realms are moved by passion. They summon the wisdom amṛta and enter [the vessel]; through the blessing of the three [syllables], it becomes amṛta, and one should visualize it becoming cool. Then:
With the mantra oṃ āḥ sarvatathāgatajñānāmṛte hūṃ, touch the torma vessel with the vajra-hand. Visualize that the deities residing in the circle of goddesses summoned by the light rays from the seed-syllable at one’s own heart are presented [with the offering]. With the mantra oṃ pravārasatkāraṃ arghaṃ pratīccha svāhā, offer the water for the face in front with the conch mudrā. With the mantra oṃ pravārasatkāraṃ pādyaṃ pratīccha svāhā, offer the water for the feet at the two feet with the pincer mudrā.
As before, transform the torma into nectar through the ritual of tasting nectar and so forth. With the mantra: oṃ vajratāre bhayahare vighnāṃ śāntikare prakṛte bhāsvare sarvaduṣṭasādhani imaṃ baliṃ pratīccha māṃ sarvasattvānāṃ ca rakṣaṃ kuru śāntiṃ kuru puṣṭiṃ kuru baliṃ kuru rakṣa rakṣa māṃ sarvasattvāṃśca hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ svāhā, arrange the torma. Visualize that the Lord of the Maṇḍala and his retinue are satisfied by consuming a grain-sized portion through the tube of light rays from the vajra tongue, which has arisen from the total transformation of a white hūṃ.
Then, having performed the rinsing of the mouth and so forth, [recite]: oṃ vajrasattva samaya manupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava anurakto me bhava sarvasiddhiṃ me prayaccha sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān sarvatathāgata vajra mā me muñca.
Recite vajrībhava mahāsamayasattva āḥ and make a supplication for the desired aim:
"The goddesses are valid, the samaya is valid,
And their speech is also the supreme valid authority.
By that truth, may these goddesses
Become the cause for taking me under their care.
Having conquered the waves of conceptualization that cling to existence and peace,
You who perceive the nature of all things without exception to be like space,
With hearts like a supreme ocean, flourishing with the water of compassion—
O goddesses, please bestow your great affection upon me!"
Recite these and request forbearance. Then:
*Oṃ, you have accomplished the welfare of all sentient beings;
Please depart to the realm of the Buddhas.
Having departed to the realm of the Buddhas,
Please return once more for the sake of sentient beings.*
With this, snap the fingers of the left thumb and ring finger three times behind the right shoulder. Then, offer the torma at a crossroads. This is the ritual for offering the torma.
Following that, as for the ritual of eating: having consumed the food, perform a homa offering into the fire of the stomach-hearth, which arises from the seed-syllable of fire, using the food and other substances with the ladle of the hand. With a tongue of white Hūṃ arising from which, the size of a barley grain, one should offer the homa by filling the ladle with the form of Tārā together with her cakra. All those [substances] enter through the path of the throat into the hearth of the stomach; melted by the fire of the stomach, they become nectar.
One should imagine that the nectar satisfies the Blessed Lady and her retinue. This is the specific ritual for the inner fire offering (homa). Then, having tasted the nectar, the perfected yogi, possessing the nature of the deity, should first perform the radiation and reabsorption. If one becomes weary from meditating, one should abandon haste, slowness, lack of clarity, omissions or additions, and negative conceptualizations, and perform the recitation: oṃ tāre tuttāre ture svāhā. By means of the application of the mantra-wheel emanated from the seed-syllable at one's heart, the mantra emerges from the mouth. Having taken the power of the collection of a Buddha's qualities, as well as the powers of jewels, mantras, medicines, the moon, the stars, written treatises, and the arts, it re-enters the moon at the heart. One should contemplate it as the nature that burns away the darkness of ignorance of oneself and all others, and thus recite the mantra. One should meditate in three sessions. If weary, one should rise and constantly maintain the visualization of the deity. When one wishes to conclude the mantra recitation, the mantra-garland should be dissolved into the seed-syllable at one's heart. Preceded by offerings, one should make aspiration prayers, fully dedicate the merit, and recite the hundred-syllable mantra three times. Then, one should maintain the divine pride of the goddess, view all phenomena as her form, and remain as comfortable as possible. At the time of sleep, one should also view the guru, the Buddhas, and sentient beings as Buddhas, and make perfect offerings.
With the intention of bowing with full prostrations, one should lie down with the yoga of entering into the clear light (ābhāsvara) in the manner of the lion’s posture. Then, at the dawn session, having been thoroughly exhorted by the sound of the goddess’s song, one should arise and perform everything as before. This is the supreme, sacred mantra, praised by all the Buddhas, the excellent means of accomplishment through mere recitation, as taught in the Vajrapañjara.
Through the yoga of the self as Vajratārā, who brings all the welfare of sentient beings to completion, one should accomplish these three realms by means of the vajra posture. Furthermore, this dhāraṇī-mantra is as follows:
Oṃ nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya | tadyathā | oṃ tāre tuttāre ture sarvaduṣṭapraduṣṭān mama kṛta jambhaya jambhaya stambhaya stambhaya mohaya mohaya bandhaya bandhaya hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ sarvaduṣṭastambhani tāre svāhā |
The ritual for the application of this mantra shall be explained. If one recites this mantra seven times over the hem of one’s garment and ties a knot, even if one enters a dense forest, one will not be afraid of anything. Tigers, crocodiles, thieves, lions, snakes, elephants, buffaloes, bears, wild oxen, and so forth—even these will be utterly destroyed by the mere recollection of her name. Then, the application of the Flower Tārā is as follows:
OṂ TĀRE TUTTĀRE TURE [Name] VAŚĪKURU SVĀHĀ. If one performs a homa with one hundred and eight red utpala flowers while reciting this mantra, whatever one desires will be brought under one's control.
Regarding the application of Incense Tārā: OṂ TĀRE TUTTĀRE TURE CALA PRACALA ŚĪGHRAM ĀGAMANI DEVADATTA UCCHĀṬAYA HŪṂ. If one recites this mantra thirty-one times over a crow’s feather and buries it at the door of an enemy, they will be driven away within seven days.
Regarding the application of Lamp Tārā: OṂ TĀRE TUTTĀRE TURE AMUKASYĀBHIDHĀNAṂ KURU ME VAŚĪKARMAṆĀ YASYA SIDDHAṂ PRAYACCHATU SVĀHĀ. One should perform a homa five thousand times with liquor, the seeds of the caṇḍa plant, the fruit of the unmatta plant, and aśoka flowers. A homa of molasses, honey, and ghee is especially superior for accomplishing the attainment of a maiden. Then, for seven days, the yogi will obtain the maiden they desire.
Regarding the application of Fragrance Tārā: OṂ TĀRE TUTTĀRE TURE AMUKASYA STHĀNĀD MĀM RAŚMĀKARṢAYA JAḤ. With this mantra, one should perform a homa with the thorns of the khaṃ-khri plant and self-arisen flowers. By this mantra, even a king’s daughter will be brought under one’s control.
Regarding the application of Vajrāṅkuśī: On cloth made from rājasāla fibers, draw a single-faced, two-armed deity holding a hook and a noose. Before it, one should present offerings: "These auspicious divine flowers, arisen from pure and stainless sources..."
Since I offer this with devotion, please accept it and turn your attention toward me. With this delightful grove, endowed with the fragrance of excellent incense, since I offer it with devotion, please accept it and turn your attention toward me. This lamp, pure and virtuous, which dispels darkness and subdues rākṣasas, since I offer it with devotion, please accept it and turn your attention toward me. These virtuous divine substances and fragrances, arising from that which is pure and stainless, since I offer them with devotion, please accept them and turn your attention toward me.
Having spoken thus, one who possesses the visualization should recite the mantra: Oṃ tāre tuttāre ture mama svāpanam amukiṃ darśaya hūṃ phaṭ. Reciting this five thousand times, one binds the victim’s neck with a lasso and pierces the heart with a hook. Binding the two feet with that very utpala flower, one draws them in. Then, visualizing the object of accomplishment beneath one’s feet, one should enjoy them like a maidservant.
Regarding the application of the Vajra Lasso: recite the Tārā dhāraṇī seven times over the ring finger and rub it upon one’s two eyes. Then, if one approaches a king, that king will become like a disciple, showing faith, not speaking ill, and bestowing gifts; he will speak agreeable words, become like a servant, and even if he is angry, he will be brought under one’s power. This is seen to be reliable and is truly wondrous.
Regarding the application of the Vajra Iron Chain: recite the Tārā dhāraṇī mantra one hundred and eight times, then prepare the ash of a two-headed snake.
Using the butter of a red cow and the wool of an arka tree to make a wick, one should prepare a lamp and make ink from it. Having mixed that ink with Vajrasūrya and Vajradharma, one should rub it in and offer the incense of Hayagrīva. If, after anointing both eyes with that ash, whatever is seen with those "vajra eyes" does not cause Padmanarteśvara to flow, then at that time I, Tārā, am not [Tārā], and I shall slay all the Blessed Buddhas.
The second application of Vajraśṛṅkhalā is as follows: take the tongue of a young child whose teeth have not yet grown, recite the dhāraṇī-mantra of Tārā seven times over it, and together with blue bhṛṅgarāja and bezoar, apply a tilaka mark on the forehead. Whomever and whatever is seen will be brought under one's power.
The application of Vajraghaṇṭā is as follows: recite the dhāraṇī-mantra of Tārā seven times over a stomach worm, mix it with Vajradharma, and give it together with tāmbūla. If that supreme yoginī swallows it, she will not abandon [the practitioner], will not be attached to others, will not go elsewhere, and having abandoned her own husband, she will behave like his own wife.
The second application of Vajraghaṇṭā is as follows: meditate on oneself as Tārā, apply an ointment of "great fat," and perform ten thousand recitations of the mantra. Following the recitation, one should cleanse with the paste of phalaka and mṛttikā, and make it into an oil-cake. Whomever it is given to will not abandon them, even if they are devoid of the five necessities of life.
Regarding the ritual application of Uṣṇīṣavijayā: at the time of a lunar eclipse, one should recite the dhāraṇī-mantra of Tārā and stabilize it. Then, having mixed the resulting [substance] with the ash of a white conch and applying it with intense devotion, one will not be abandoned even if separated from the five necessities of life.
The second ritual application of Uṣṇīṣavijayā: having recited the dhāraṇī-mantra of Tārā one hundred and eight times over a bad fruit, and having combined the seeds of that fruit with Hayagrīva, whoever is smeared with it will be brought under one's control.
The ritual application of the Beautiful Vessel: Oṃ tāre tuttāre ture amukasya bandhanaṃ muktiṃ kuru muḥ svāhā. Having written the name of the person to be accomplished together with the milk of the arka tree, if it is hidden in the nest of a kuliṭa bird, they will be liberated from their bonds.
By whatever merit I have gained from composing this sādhana of Vajra Tārā, may everyone in this world attain the state of a Sugata. This concludes the work composed by the great mahāsiddha Viśvarūpa, as it appeared in the Vajrapañjara. It was translated into Tibetan by the great paṇḍita of Eastern India, Dānaśīla, himself.