Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā, extracted from the Vajraḍāka Tantra, provides a comprehensive ritual manual for the generation stage of yoga centered on the deity Vajraḍāka and a circle of ḍākinīs. The text guides the practitioner through a complex process of visualization, beginning with the seed syllable HŪṂ and the construction of a maṇḍala adorned with vajras and jewels. It integrates somatic mapping, where specific body parts are identified as sacred fields (kṣetra) inhabited by various ḍākinīs, and aligns these with Buddhist psychological frameworks such as the four mindfulnesses and the eightfold path. The practitioner is committed to maintaining strict vows and performing offerings to the wisdom-beings. The ritual culminates in the use of specific mantras and mudrās designed for spiritual purification and pragmatic outcomes, including the removal of obstacles and protection from malevolent entities. By synthesizing internal energetic movements with external ritual forms, the text aims to transform the practitioner's ordinary perception into the embodiment of the deity.
Provenance
About this text
A ritual manual for the generation of yoga, the Śrīvajraḍākanāmamahātantrarājoddhṛitāsādhanopāyikābodhicittāvalokamālānāma is attributed to the Indian author Kalākapa. The work entered the Tibetan tradition through the efforts of the translators Krīkara and lo tsa ba chen po ’gos lhas btsas. It is preserved in the Tengyur, volume ཞ, where it comprises 24 pages and is situated within the collection of Śaṃvara and Related Tantras. The text enacts a spiritual practice beginning with homage to the Noble Avalokiteśvara and the Vajra-Holder, guiding the practitioner in the visualization of the seed of all Buddhas upon a moon in the heart. It prescribes the summoning of the Sugatas via emanating light rays and the performance of outer and secret offerings, such as the argha, as dictated by scripture. Through these instructions, the practitioner commits to the generation of unsurpassed bodhicitta and the maintenance of vows to liberate all sentient beings. A scholar or serious reader consults this classical Tibetan translation to examine the specific ritual procedures of the generation stage, including the precise methods of prostration and the formal vows of the supreme family of action.
Cite thisAnuvāda, “A Sādhana Extracted from the King of Tantras, the Glorious Vajraḍāka, called “The Garland of Seeing Bodhicitta”” (Toh 1503), machine draft, 2026.https://naxiai.com/tibetan/works/toh1503
Summary & commentary
Significance
The work is significant for its detailed integration of the 'body-as-maṇḍala' concept, mapping specific deities and Buddhist virtues onto human anatomy. For the modern reader, it serves as a primary example of the intersection between tantric physiology, ritual technology, and the internalizing of the path to enlightenment.
Structure
Passages
Section
Description
1-6
Preliminary Visualizations and Offerings
Introduction to the generation yoga, visualization of the seed syllable, and the construction of the outer maṇḍala.
7-15
Deity Yoga and Ritual Action
Descriptions of the deity's form, the use of mantras for blessing, and the establishment of the Body and Speech Vajras.
16-22
Somatic Mapping and Sacred Geography
Identification of body parts as sacred fields (kṣetra) and the association of ḍākinīs with the eightfold path and mindfulnesses.
23-32
Advanced Rituals and Mantras
Instructions on mudrās, internal energy movements, and the recitation of specific mantras for protection and the removal of obstacles.
Themes
Generation Stage Yoga (2-6, 10, 14)
Somatic Mapping (Body as Maṇḍala) (16-19, 22)
Integration of Buddhist Path and Deity (20-21)
Mantra and Ritual Efficacy (11, 13, 27-32)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana Extracted from the King of Tantras, the Glorious Vajraḍāka, called “The Garland of Seeing Bodhicitta”·
In the language of India: Śrīvajraḍākinīnāma mahātantrarājottara bodhicittāvalokamālāsādhanopikā-nāma. In the language of Tibet: dpal rdo rje mkha’ ’gro zhes bya ba’i rgyud kyi rgyal po las btus pa’i sgrub pa’i thabs byang chub kyi sems kun tu gzigs pa’i phreng ba zhes bya ba. Homage to the Blessed One, the Great Compassionate One, the Noble Avalokiteśvara.
Having bowed to the Hero, the Vajra-holder, who is embraced by the Great Illusion, I shall write the sādhana of that [deity] according to the stages of the Vajraḍākinī.
First, one should meditate on a corpse, the supreme nature of the dharmadhātu. The practitioner, situated upon it, should meditate on himself as Heruka. Regarding this, the sequence is as follows:
At one’s own heart, one should meditate on a sun maṇḍala arising from the syllable RAṂ. Upon that very [maṇḍala], one should contemplate the syllable HŪṂ, which has the form of method and insight. From the HŪṂ arises a vajra, black in color and extremely fierce. In the center of its hub, one should again meditate on the reality of the HŪṂ. From the complete transformation of the HŪṂ, the practitioner should contemplate himself as the embodiment of hatred. Fully complete with all ornaments, he should take the form of his own chosen deity. For the wrathful [deity], the seed syllable is blue, and the vajra is likewise. For the peaceful [deity], the seed syllable is the color of the moon; one should contemplate the moon resting upon a vajra. Having assumed the form of the deity, the practitioner then emanates the offerings to the deity. Possessing the divine eye, he should behold all the Buddhas.
The Blessed One, the Vajra-Holder, spoke:
"This is taught as the generation of yoga.
Visualizing the seed of all Buddhas
Upon a moon in one's own heart,
One should see the Sugatas summoned
By the light rays emanating from it.
Perform the outer and secret offerings
As prescribed in the scriptures, such as the argha and so forth.
Then, having prostrated,
One should offer oneself in this way:
'O Buddhas and Bodhisattvas,
Please attend to me from all sides!
I, who am called [name],
From this time forth and for as long as
I remain until reaching the heart of awakening,
Just as the Protectors of the three times
Have firmly established perfect awakening,
So shall I generate the supreme,
Unsurpassed bodhicitta.
Regarding the vows of the Buddha-yoga:
The Buddha, the Dharma, and the Saṅgha—
The unsurpassed Three Jewels—
From this day forward, I shall hold them as supreme.
The discipline of the training,
The discipline of gathering virtuous dharmas,
And the discipline of acting for the benefit of sentient beings—
These three, I shall firmly uphold.
In the great and supreme Vajra family,
I shall truly uphold
The vajra, the bell, and the mudrā,
And I shall also uphold the Ācārya.
In the delightful samaya
Of the supreme Jewel family yoga,
I shall practice the four kinds of generosity
Six times every day.
In the pure and great Lotus family,
Which arises from great awakening,
I shall truly uphold the sublime Dharma
Of the outer, secret, and three vehicles.'"
In the great and supreme family of action, I shall perform offerings to the best of my ability and maintain all the vows. I shall generate the sublime, unsurpassed bodhicitta and, for the sake of all sentient beings, uphold every vow without exception. I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath, and I shall establish all beings in nirvāṇa. Having cultivated love and compassion, I shall meditate on joy in virtue and maintain equanimity toward non-virtuous phenomena. The confession of misdeeds and so forth should be performed in the same manner. Thus spoke the Blessed Vajra-holder. This is the offering and the taking of vows to all the Tathāgatas.
After all the Buddhas have been requested to depart, one should then meditate in this way: "The Buddhas to whom I have made offerings have not come from anywhere, nor have they gone anywhere. The aggregates, elements, and sense bases are themselves the nature of the deities. In order to perfect the reality of yoga, the wise should meditate on that very reality. Form is the Buddha Vairocana; feeling is Vajrasūrya; perception is Padmanarteśvara; mental formations are Vajrarāja; and consciousness is Vajrasattva. The nature of all these entities is renowned as Vajraḍākinī. The single, great, and perfect deity bestows all bliss. Through the nature of the great illusion, that which is free from passion is explained as passion. The earth element is Pātālavāsinī; likewise, the water element is Māraṇī."
The fire element is not the Summoner; likewise, wind is the Lord of Dance. The space element is the Great Illusion, explained as the one called "She Who Goes of Herself." In union with all the Buddhas, the ḍākinī is the supreme blazing one. She abides as the Vajra Mistress, the nature of the five elements. The two eyes are explained as Delusion Vajra; hearing is said to be Hatred Vajra; the nose is Avarice Vajra; the mouth is taught to be Desire Vajra; and the body is Envy Vajra. Through the union of all the sense bases, the Vajra ḍākinī is the supreme bliss. Thus spoke the Blessed Vajra-Holder. This is the purity of the aggregates, elements, and sense bases.
Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Then, one should view all phenomena as equal in selflessness, liberated from all entities. Everything has the characteristic of space, and space has no characteristic. The three realms without exception are beings like an illusion. The beings of the stable and the moving are non-referential; all things seen and touched are just like an illusion. All forms are emptiness; with the eye of the mode of emptiness, one should meditate on the supreme without doubt, viewing with non-conceptuality. With a mind in the mode of space, all things therein are the reality of space; possessing meditation without doubt, non-conceptuality will arise. Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Thus spoke the Blessed Vajra-Holder. This is the purity of the aggregates, elements, and sense bases. Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Then, one should view all phenomena as equal in selflessness, liberated from all entities. Everything has the characteristic of space, and space has no characteristic. The three realms without exception are beings like an illusion. The beings of the stable and the moving are non-referential; all things seen and touched are just like an illusion. All forms are emptiness; with the eye of the mode of emptiness, one should meditate on the supreme without doubt, viewing with non-conceptuality. With a mind in the mode of space, all things therein are the reality of space; possessing meditation without doubt, non-conceptuality will arise. Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Thus spoke the Blessed Vajra-Holder. This is the purity of the aggregates, elements, and sense bases. Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Then, one should view all phenomena as equal in selflessness, liberated from all entities. Everything has the characteristic of space, and space has no characteristic. The three realms without exception are beings like an illusion. The beings of the stable and the moving are non-referential; all things seen and touched are just like an illusion. All forms are emptiness; with the eye of the mode of emptiness, one should meditate on the supreme without doubt, viewing with non-conceptuality. With a mind in the mode of space, all things therein are the reality of space; possessing meditation without doubt, non-conceptuality will arise. Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Thus spoke the Blessed Vajra-Holder. This is the purity of the aggregates, elements, and sense bases. Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Then, one should view all phenomena as equal in selflessness, liberated from all entities. Everything has the characteristic of space, and space has no characteristic. The three realms without
Emptiness is awakening. Upon a sun disk in the center of a multicolored lotus, one should meditate on the action-vajra arising from the syllable HŪṂ. Furthermore, one should contemplate the reality of that HŪṂ. From blazing multicolored rays of light, a circle of ḍākinīs is emanated. They have one face, two arms, and three eyes; they are red in color and extremely fierce. Their form is terrifying, shaped like a spear. With red eyes and tawny hair bristling upward, they possess perfect youth and wear garments of tiger skin. With their tongues curled, they are most terrifying, striking even those who are already afraid. Then, one should emanate the vajra-mantra: OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ. OṂ ĀNAYA HOḤ BHAGAVĀN VIDYĀRĀJA HŪṂ HŪṂ PHAṬ. With these mantra words, having struck the gods, asuras, and humans with the ritual stake, one should create a fence of light from the HŪṂ mantra and, in particular, a net. Thus spoke the Blessed One, the Vajra-holder: these are the words of the mantra for the protection wheel.
One should contemplate the expanse of the sky of insight in the center. There are the maṇḍalas of wind and fire. In the center of that maṇḍala, one should meditate on the maṇḍala of water. In the center of the maṇḍala of water, likewise the maṇḍala of the Great Powerful One (Mahendra). From the gathering of all these elements, one should meditate on the tiered celestial palace. It is square with four doors, with a parapet likewise marked by vajras, and perfectly endowed with four lines.
Adorned with beautiful silk garlands, the corners of the maṇḍala, as well as the doors, the door-surrounds, and the intermediate points, should be decorated with vajras and jewels; thus the lines of the outer maṇḍala should be drawn. Within that, the wise one should decorate it with a garland of wheels. In its center, a white lotus should be made most beautiful. Above that, a red lotus blazing with light; and again in its center, a radiant red lotus should be drawn. Then, inside that, the mantra practitioner should draw a swirling garland of vajras. Furthermore, a great eight-petaled lotus, blazing with the light of sapphire, should be drawn. Inside the vajra pillars, it is adorned with five maṇḍalas. Upon Mount Meru, one should visualize a delightful, multicolored lotus. Thus spoke the Blessed Vajra-holder. This is the multi-storied palace. In its center, upon a seat, the yogi should meditate on a moon maṇḍala arising from the sixteen vowels. Light rays radiate in all directions. Above that, from the seed-syllable of wisdom, one should meditate on a vajra itself. Through the union of the moon and the vajra, one should meditate on Vajrasattva. Through the concentration of the sun and vajra, one should meditate on the form of a wrathful deity. The union of the moon and sun is the cause for generating the deities. As it is said: "The vowels are the moon, the consonants are the sun; in the center, one should meditate on the seed-syllable. That itself is explained as the 'Being' (Sattva), having the form of supreme joy." Thus it was said.
With light rays arising from his own body,
He covers the entirety of space.
Having gathered and summoned them, he draws them in;
The yogi becomes the embodiment of hatred.
White as the moon and smiling,
He is ablaze with flickering red light rays.
Perfectly adorned with a garland of Buddhas,
He is completely draped in all the ornaments.
He has four faces and four arms,
Possessing matted locks and a crown.
He is perfectly endowed with the four knowledges,
With three eyes and a great blazing radiance.
The right face is non-white and extremely peaceful,
The left is red and terrifying,
And the back face is the color of gold.
He holds a vajra and a khaṭvāṅga,
And likewise a skull-cup and a bell.
Seated upon a skull, he is in the dance posture.
Having entered into the union of the two empowerments and joy,
The light rays of the Victors swirl everywhere.
Thus spoke the Blessed Vajra-holder:
"He is the Causal Vajradhara.
Until the ultimate state of the abode of insight,
He thoroughly purifies aspirations.
With a mind striving for the benefit of sentient beings,
The Hero purifies cyclic existence.
For the sake of these sons of the gods
Who are constantly intoxicated by desire,
And for the sake of other passionate beings,
He purifies all desire.
In order to perfectly accomplish great bliss,
He bestows the extensive conceptualization.
The supreme, without beginning or end,
He explains all conceptualizations and so forth.
In the past, in times of old,
The great bliss of conceptualization and so forth,
There, the Great Vajrasattva
Dwelt as the sole supreme deity.
Of all the world systems..."
For the sake of accomplishing the welfare of all sentient beings, through song, music, and the like, I have become the sovereign of all existence. For the sake of the emergence of all sentient beings, I am the one who perfectly gathers joy. Then, having abandoned the desire that is a transformation of the mind, and knowing how to discipline through that, he displays great passion. Through the union of wisdom and method, this is the dharmatā of the dharmakāya. Thus spoke the Blessed Vajradhara. It is the purity of being completely embraced by wisdom.
On mountain peaks, in mountain clefts, in dense thickets and caves, on the banks of great rivers, and in charnel grounds established from the beginning—there one should construct the maṇḍala. Regarding this: it is a "mountain" because it is immovable great bliss. It is a "mountain cleft" because it delights in entering to benefit sentient beings, and it possesses "dense thickets" because it is a cave. "On the banks of great rivers" means that because the water of wisdom abides in meditative equipoise with that, it is a riverbank. "Established from the beginning" means eternally established; having abandoned arising and ceasing, it is perfectly established like space, having been made of that nature by focusing on the manner of great bliss. A "charnel ground" is so called because the continuums of all sentient beings abide in equality. Thus spoke the Blessed Vajra-holder; this is the location of the secret maṇḍala.
The two hands completely embracing is called the "vajra chain" (vajra-lu-gu-rgyud) bond. It is held to be the "chain of union" (kha-sbyor lu-gu-rgyud). Furthermore, it is the path of complete liberation.
It is the joy of the assembly of effort. The opening of the vajra and lotus is explained as the production of honey from a cluster of filaments. Because of the circling and the movement, one should stir with the Akṣobhya-vajra. There, it is called the "clear stick." One should swallow all the vajras. The "vajra" is the Tathāgata. His passion is the hook; by the ritual application of the hook, one should summon. Having drawn it forth through the vajra path, one should place it into the treasury of the lotus. By the ritual of empowerment, it melts into the moon maṇḍala. The supreme mantra of the three secret syllables perfectly emanates the various letters. Thus spoke the Blessed One, the Vajra-holder. This is the empowerment and extraction within the secret maṇḍala. Through the passion of great desire, one abandons that which arises from letters. Being selfless like space, one then arrives at purity itself. Then, seeing that sentient beings are unable to achieve the unsurpassed goal of the Buddhas, and that they constantly dwell in emptiness, all beings are overcome by emptiness and seen to fall into hell. Once again, through devotion to the welfare of self and others, one becomes truly respectful. Then, having gathered all the Buddhas residing in all the world systems, [one prays:] "Please swiftly bestow empowerment upon me!" OṂ MAHĀSUKHA VAJRASATTVA JAḤ HŪṂ BAṂ HOḤ SURATE STVAṂ. By this mere exhortation, it bestows all pure bliss, accomplishes all desired aims, and generates happiness for all beings.
The Blessed One, the Vajra-Holder, spoke: "This is the exhortation of the principal seminal fluid. Then, in the center of the expanse of space, one should visualize a sun mandala. In the sky of the cardinal and intermediate directions, it is completely filled with immeasurable families. In the center of that sun in the expanse of space, one's own seed-syllable and its mark blaze and swirl with sharp rays of light exceeding a thousand suns. By the emission of sparks of fire, the hosts of Māra are incinerated. Through the application of gathering them into a single sphere, one arises from the state of melting in the form of the deity. Whether with four faces and four arms, or up to as many as a hundred thousand arms, the yogi should always meditate upon the seat, the color, and the mudrās. Through the ritual of Mahāmudrā, the Dharma of the three bodies is taught. One should understand the branches of meditative concentration through the logic of the sādhana and the object to be accomplished."
The Blessed One, the Vajra-Holder, spoke: "This is the generation of the resultant Vajra-Holder. I am the supreme form of desire, blessed by all the Buddhas. I myself am the supreme Dharmakāya, the lord of all Buddhas. I am the one who seizes the union of all Buddhas, the great bliss of all Buddhas, the great body of all Buddhas, the melodious speech of all Buddhas, and the great mind of all Buddhas. I am the great offering of all Buddhas, the great king of all Buddhas, the lord of all Vajra-Holders, the chief of all worldly Īśvaras, and the sovereign of all Jewel-Holders." The Blessed One, the Vajra-Holder, spoke.
These are the qualities of the Vajra-holder. OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ. OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ. OṂ ĀNAYA HOḤ BHAGAVĀN VIDYĀRĀJA HŪṂ HŪṂ PHAṬ. The mantra for blessing the four faces is thus spoken; it should be recited in reverse order. OṂ DHARMADHĀTU SVABHĀVĀTMAKO ’HAṂ. The faces, colors, hands, and posture of the Blessed One are as follows:
His body is blue, exceedingly fierce, like the fire at the end of an eon. His blazing body is loud-sounding, striking even those who are already terrified. With a radiant, great laughter, the light of his teeth and the light of the goddess maṇḍala reside in the center of the canopy of the cakra. He has four radiant hands, beautified by the great illusion of the breast-cloth. His left [hands] are like rubies; he is terrifying due to his extreme wrath. He is like a mass of burning charcoal and resembles a javākusuma flower. His right [hands] are like crystal, like snow, jasmine, and the moon. His back is blazing like refined gold, beautiful like the rising sun. His central face is great and blue, beautified by three eyes. Treading upon a great preta, he dwells upon the sun with a dancing posture. In his [hands] are a skull-cup and a khaṭvāṅga, and likewise elsewhere, a bow and arrow. By means of that very ritual activity, one should meditate on the ocean of wisdom. In the east, he is white with blue light; his left [hands] hold a khaṭvāṅga and a bell, and the other holds a vajra and a skull-cup. In the northern direction, he is the color of emerald and pale yellow.
In the left [hands] are the khaṭvāṅga and the noose; in the right, the hand-drum and the skull-cup. In the west, with red and pale-yellow light, the colors of the bow and the arrow, and the variegated lotus and skull-cup are placed in the left and right hands. In the south, with white and yellow light, the left [hands] hold the spear and the jewel, while the right hold the banner and the skull-cup. The elephant, jackal, human, and ox skulls are arranged according to the ritual. The first is Pātanī, the second Māraṇī, the third Ākarṣaṇī, and the fourth Nṛtyeśvarī. These consorts have hair blazing upward and are adorned with all ornaments; they dwell perfectly in the dance. In the four cardinal and intermediate directions, the four types of skull-cups are placed. Adorned with the forms of the Buddhas, they are clearly endowed with the uṣṇīṣa. They possess the great bliss, the great jewel, and the assembly of the four elements. Birth, abiding, and cessation are eternally the nature of the four goddesses. OṂ HA is Vajrasattva at the heart. NAMA HI is Vairocana at the head. SVĀHĀ HU is Padmanarteśvara at the crown. PHAṬ HE is Śrī Heruka at the two shoulders. HŪṂ HŪṂ HO is Vajrasūrya at the two eyes. PHAṬ HAṂ is Hayagrīva, the ritual for all the limbs. Then, at one’s own heart, upon the center of a vajra and a moon maṇḍala, the Mind-Vajra is to be generated by the syllable HŪṂ.
With oṃ hrīḥ ha ha hūṃ hūṃ phaṭ, the Speech Vajra is established upon a moon maṇḍala at the throat. With oṃ vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinījālasaṃvara svāhā, the Body Vajra is established upon the maṇḍala at the forehead. These are the armor of Vajrasattva and the blessing of the body, speech, and mind.
At the navel is oṃ vaṃ, Vajravārāhī. At the heart is haṃ yoṃ, Yamī. At the mouth is hrīṃ moṃ, Mohanī. At the head is hrīṃ hrīṃ, Saṃtrāsanī. At the crown of the head is hūṃ hūṃ, Saṃcālanī. At the joints of all the limbs is phaṭ phaṭ, Caṇḍākṣī.
With oṃ sarvabuddhaḍākinīye vajravarṇanīye hūṃ hūṃ phaṭ phaṭ svāhā, the Mind Vajra is established at the navel. With oṃ vajravairocanīye hūṃ hūṃ phaṭ phaṭ svāhā, the Body Vajra is established at the heart. With oṃ vauri hūṃ hūṃ phaṭ, the Speech Vajra is established at the mouth.
Thus, whatever has been taught here, it arises from the body of the Great Illusion. One should meditate on her dwelling upon a moon seat of insight, in various colors. "Vajrasattva, the Tathāgata, the Blessed Vajra-holder, has spoken this," he said. This is the sādhana for the practice of the nature of method and insight. "That which arises from the wisdom samaya is called the Vajra-holder." In this context, "wisdom" refers to the wisdom-being (jñānasattva).
The samaya is Vajrasattva. The sequence for this is as follows: From one’s own seed-syllable and sign, place the wisdom-being (jñānasattva) at the heart. Draw [the wisdom-beings] in with its light and make extensive offerings to the wisdom-wheel. With the armor of the vajra protection, perform everything while in meditative equipoise. Thereafter, cause all things to enter one’s own body. Thus spoke the Blessed Vajra-holder, Vajrasattva, the Tathāgata. This is the entry of the wisdom-being. Having meditated on the stage of empowerment, thereupon one should examine the offerings. Having summoned the Victorious Ones before oneself through the sequence of the wisdom-wheel, and having made offerings with all offerings, one should make the request for empowerment: "All Vajrayoginīs arising from the abodes of the three secrets, and the Buddhas, the protectors of the world, please grant me empowerment out of compassion." Then, the Buddhas in the form of Heruka, abiding in the sky, bestow the empowerment from all sides with vases of five colors filled with the five nectars (amṛta). "The great jewel empowerment, arising from the abodes of the three secrets of all the Buddhas and prostrated to by all the three realms, is bestowed." Having been empowered by the Victorious Ones, Locanā and the others sing songs, and the hosts of offering goddesses also make extensive offerings with all offerings. Thus spoke the Blessed Vajra-holder, Vajrasattva, the Tathāgata. Empowerment is also an offering.
One should apply the mantras to the two signs. The sequence for this is as follows: at the tip of the girl’s nose, one should place the syllable A. In the opening of one’s own vajra, one should correctly apply the syllable Baṃ. As for what others explain: Dyā is for the lotus, and Vyā is for the tip of the vajra. Thus spoke the Blessed Vajra-holder, the Tathāgata Vajrasattva. This is the absorption called the "First Union," the nature of which is the joy of insight and method.
Through the union of supreme joy, having opened the vajra and lotus, one should again emanate and release [the light] from the stream of the path’s assembly. All the wheels of the yoginīs are to be fixed precisely at the center of the lotus. Likewise, the place of the avadhūtī should be placed between the eyebrows. If one meditates on it as perfectly endowed with the first vowel, it blazes in that very instant. Then, one should contemplate an ocean of blazing garlands at the wheel of all the gates. The hosts of ḍākinīs revolve just like a circle of whirling firebrands. With the brilliant luster of great mental speed, a light as clear as lightning, one should emanate throughout all the levels by way of the deity yoga. Having distinguished that very [reality], one should apply all the channels to the path. The mantrin, having divided [them] at will, should apply them in a reversed manner. One should meditate on the supreme activity of both cutting and benefiting. Through this, one achieves the great joy that is difficult to find in the objects of union. This is the self-born abode of the one endowed with wisdom.
They manifest in various lands; this assembly of ḍākinīs
sports upon their respective sites.
The head is Pullīramalaya,
where teeth and nails flow forth.
Pracaṇḍā and Khaṇḍakapālinī
dwell perfectly upon the eastern spoke.
The crown of the head is Jālandhara,
where hair and body hair flow forth.
Caṇḍākṣī and Mahākaṅkāla
dwell perfectly in the direction of the North.
The great sacred site called Oḍḍiyāna
is the designation for the right ear;
in the west, skin and impurities flow forth.
Prabhāvatī and Kaṅkālapāṇi dwell there.
Arbuda is the direction of the back;
from the flowing of great flesh,
Daṃṣṭrākarālinī and Mahānāsā
dwell perfectly in the southern direction.
These are the pīṭhas.
Godāvarī is the left ear;
from the constant flowing of sinews,
Vīramatī and Surāri
are to be visualized dwelling in the northeast.
The center of the brows is Rāmeśvarī;
from the constant flowing of bone,
Vāmanī and Amitābha
dwell in the northwest.
The two eyes are Devikoṭa;
from the constant flowing of the liver,
Laṅkeśvarī and Vajraprabhā
dwell in the southwest.
Mālava is the right shoulder;
from the constant flowing of the heart,
Śyāmādevī and Vajradeha
dwell in the southeast.
These are the upapīṭhas.
Those who dwell in all those lands
dwell perfectly in the citta-cakra.
They are called the khecara (sky-goers);
they dwell perfectly through meditative equipoise.
The armpits are Kāmarūpa; because the bile element flows there, Saṃpūṣā and Aṅkurikā reside perfectly upon the eastern petal. The breasts are Oḍḍiyāna; because the bile element flows there, Vajraśṛṅkhalā and Bhīṣaṇī reside in the direction of Vaiśravaṇa (the North). These are the Fields (kṣetra).
The navel is Triśakuni; because the lungs flow there, Vāyuvegā and Mahāvīrā reside, relying upon the western petal. The tip of the nose is Kośala; because the intestinal chain flows there, Madirā and Vajrahūṃkāra reside in the southern direction. These are the Near Fields (upakṣetra).
The mouth is Kāliṅga; because the small intestines flow there, Śyāmādevī and Subhadrā reside in the direction of the Pretas (the South). The throat is Lampāka; because the stomach flows there, Subhadrā and Vajrasubhadrā reside in the wind direction (the Northwest). These are the Playgrounds (chandoha).
The heart is the land of Kāñcī; because the bladder flows there, Hayakarṇā and Bhīṣaṇa reside in the direction of the Rākṣasas (the Southwest). The kidneys are Himavat; because the suture of the crown flows there, Kākāsyā and Virūpākṣa reside in the mother direction (the Northeast). These are the Near Playgrounds (upacchandoha).
Those who reside in all those lands dwell perfectly in the Wheel of Speech. They are called the "Earth-Walkers" (Bhūcarī) and dwell perfectly in meditative equipoise. The genitals are the abode of the Pretas; because the phlegm element flows there, Cakravegā and Mahābala [reside there].
The body cakra resides on the eastern spoke. The anus is the abode of the god; from the flow of pus, Khaṇḍarohā and Ratnavajra reside in the northwest. Saurāṣṭra is the two thighs; from the flow of the blood element, Gajalāṅgūla and Hayagrīva reside in the western direction. The two calves are Suvarṇadvīpa; from the constant flow of dust, Cakravarmiṇī and Ākāśagarbha reside in the southern direction. These are the secondary gathering places. The fingers are the city; from the flow of fat, Mahāvīrā and Heruka reside in the southeast. Sindhu is the insteps of the feet; from the constant flow of tears, Mahābala and Padmanarteśvara are to be placed in the northwest. This is the charnel ground. The big toe is Śmaśānā; from the flow of phlegm, Cakravartinī and Vairocana are to be placed in the southwest. Kulutā is the knees; from the constant flow of nasal mucus, Mahāvīryā and Vajrasattva are to be placed in the southeast. These are the secondary charnel grounds. All these locations are perfectly situated within the body cakra. They are known as the "subterranean abodes," and they abide in meditative equipoise. The messengers abide in forward and reverse order: Kākāsyā is at the eastern gate, Ulūkāsyā at the northern gate, Śvānāsyā at the western gate, and Sūkarāsyā is placed at the southern gate.
In the northeast is Dhanada and Yamasthirā; in the southeast is Yamadūti; in the southwest is Yamadaṃṣṭriṇī; and in the northwest, Yamamathani is to be placed. From the four neuter syllables, one should meditate on the four gates. Those arising from Śa, Ṣa, Sa, and Ha are perfectly situated in the northeast and the other directions. Mounted upon corpses and blazing like fire, they dwell upon sun disks and are accompanied by dance. They have three eyes and bared fangs; in their hands they hold a khaṭvāṅga, a skull-cup, and a sword. They are completely draped in garlands of skulls, and various rays of light radiate forth. With successive rows of frowning brows and so forth, they gaze with sidelong glances and are in constant motion. The Crow-faced goddess and the others are naked, adorned with necklaces, topknot ornaments, armlets, earrings, and the sacred thread of Brahmā. Their necks are decorated with garlands of heads. With the tinkling sound of their two feet, they stand in the posture with the left leg extended. Possessing the twenty-four pairs, the heroes hold vajras and bells, their two hands embracing in union. The Herukas arise from the body, and the twenty-four ḍākinīs arise from the body of Mahāmāyā. Arising from the samaya and wisdom [beings], they are then described as the Vajra-holders. Having meditated on the stage of empowerment, one should then properly begin the offerings. All of these should be performed as before. Now, the thirty-seven factors of awakening are to be established through the yoga of the deities: Pāpī is the application of mindfulness to the body; Māraṇī is the application of mindfulness to feeling.
Ākarṣaṇī is the application of mindfulness to phenomena (dharmasmṛtyupasthāna). Nṛtyeśvarī is the application of mindfulness to the mind (cittasmṛtyupasthāna). Caṇḍākṣī is the basis of miraculous power of aspiration (chanda-ṛddhipāda). Caṇḍākṣī is the basis of miraculous power of diligence (vīrya-ṛddhipāda). Prabhāvatī is the basis of miraculous power of investigation (mīmāṃsā-ṛddhipāda). Mahānāsā is the basis of miraculous power of the mind (citta-ṛddhipāda). Vīramatī is the faculty of faith (śraddhendriya). Kharvarī is the faculty of diligence (vīryendriya). Laṅkeśvarī is the faculty of mindfulness (smṛtīndriya). Drumacchāyā is the faculty of absorption (samādhīndriya). Bhūmipā is the faculty of insight (prajñendriya). Bhairavī is the power of faith (śraddhābala). Vāyuvegā is the power of diligence (vīryabala). Śauṇḍinī is the power of mindfulness (smṛtibala). Śyāmādevī is the power of absorption (samādhibala). Subhadrā is the power of insight (prajñābala). Hayakarṇī is the branch of awakening of correct absorption (samādhisambodhyaṅga). Kākāsyā is the branch of awakening of correct diligence (vīryasambodhyaṅga). Cakravegā is the branch of awakening of correct joy (prītisambodhyaṅga). Khaṇḍarohā is the branch of awakening of correct pliancy (praśrabdhisambodhyaṅga). Gajākārā is the branch of awakening of correct discrimination of phenomena (dharmapravicayasambodhyaṅga). Cakravarmiṇī is the branch of awakening of correct mindfulness (smṛtisambodhyaṅga). Suvīrā is the branch of awakening of correct equanimity (upekṣāsambodhyaṅga). Mahābalā is right view (samyagdṛṣṭi). Cakravartinī is right thought (samyaksaṃkalpa).
Great Diligence is right speech. Crow-Faced Lady is right action. Owl-Faced Lady is right livelihood. Dog-Faced Lady is right effort. Pig-Faced Lady is right mindfulness. The Blessed One, the Glorious Vajraḍāka, is right absorption. The generation of virtuous dharmas not yet arisen is Yamadāḍhī. The protection of virtuous dharmas already arisen is Yamadūtī. The abandonment of sinful, non-virtuous dharmas already arisen is Yamadaṃṣṭriṇī. The non-arising of sinful, non-virtuous dharmas not yet arisen is Yamamathani. Thus spoke the Blessed Vajra-Holder. The thirty-seven factors of awakening are thus arranged by the deities.
In the center of the heart is a lotus with eight petals and a filament. In its center resides a channel, shaped like a lamp, like the flower of a plantain tree, always hanging down and facing downward. In its center dwells the Hero, the size of a large mustard seed, the indestructible seed-syllable HŪṂ, from which a snow-like [fluid] flows. This is called vasanta; it gladdens the hearts of embodied beings. In the mouth of the mare is the form of fire; it is held to be the tilaka of Vārāhī. Stirred by the karmic winds, it blazes from the maṇḍala of the navel. By meeting with vasanta, it is pleased; through meditative union, it dwells perfectly. This is held to be the vasantatilaka of Śrī Heruka. Form and so forth, the moving and the unmoving—
Abiding perfectly in emptiness, through the distinctions of body, speech, and mind, they flow perfectly through the three gates. In going and coming, all of these abide within the body. At the navel, the form of the letter A is renowned as the "short." The letter HŪṂ residing at the heart abides with the measure of two long parts. The letter OṂ residing at the throat is called the "three-part lūta." The letter HAṂ residing at the forehead is the sound and the indestructible drop. Through the distinctions of the four cakras, they are the great elements such as earth. They abide specifically in the four intermediate directions, perfectly arising from the four lotuses. By way of the four joys, they abide supremely through the four unions. By way of the form of supreme joy, the entities of the agent and the action, through the nature of Vajrasattva, are here as bliss as it is. On the petals of the four directions, the four channels of the four elements are like the form of a lamp. Abiding in the portions of the intermediate directions, whichever channels flow there, the five nectars flow; they rely upon that in the form of offerings. Their nature as forms is explained as the "four offerings." This resides in the center of the heart of embodied beings, abiding as eight channels. Through the distinctions of body, speech, and mind, they are further said to be twenty-four. Relying upon the grounds such as the sacred sites, they perfectly rely upon site after site. Perfectly arising from the head, the channel is called "born on the head." The forms of sattva, rajas, and tamas—
In the center of that is the principal of the Great Illusion; by this very sequence, the wise should form the mudrās. Just as previously described for the Crow-faced goddess and others, the Bhagavān Vajradhara taught that the mudrās are weapons, and that the purifications of the Pātayantikā and so forth are to be performed. Within a skull-cup born from the syllable A, one should visualize the ten substances. By means of the maṇḍalas of wind and fire, they are heated and set ablaze. If one meditates while possessing the first syllable, they will blaze in that very instant. Through the application of reversing the syllables, one should meditate on the mantra in the tantra. Oṃ is that which causes everything to blaze; it is correctly expressed as the three tattvas. By meditating on the goddess in that way, the substances bestow the fruit of accomplishment. Through this application, one will truly enter into confidence in accomplishment. Invisible to all, the yogi is seen in an instant. Having snatched her from the supreme god, one enjoys the daughters of all the Buddhas. The Buddhas, as numerous as the sands of the Ganges, who dwell in the abode of the three vajras, will be seen with the vajra-eye as if a fruit were placed in the palm of the hand. The yogi himself sees the fields, as numerous as the sands of the Ganges, which are the characteristics of body, speech, and mind, produced from the play of the mind. This is the supreme great secret, the most excellent of all applications. Thus spoke the Bhagavān Vajradhara. This is the absorption of the Supreme Sovereign of the Maṇḍala, the tasting of the nectar (amṛta). The mantras of the messengers and so forth, beginning with the syllables...
Completely revolving with the force of an arrow, in the center of the emanation wheel (nirmāṇacakra), it is thoroughly surrounded by the eight classes. It is the source of all mantras, and whatever else there may be, it is perfectly endowed with the five sounds, adorned with ya, ra, la, and va. That which is called the dharma wheel (dharmacakra) brings joy to the hearts of embodied beings. It is completely surrounded on all sides by four parts; that which is called the enjoyment wheel (saṃbhogacakra) is the nature of the support for the tastes.
The great wheel of great bliss (mahāsukhacakra) consists of the thirty-two bodhicittas. What are called the moon and the sun are on the two sides, the left and the right, acting as the cause for the coming and going of the heroes (vīra) and ḍākinīs. Constantly relying on the two locations, they are perfectly supported below and above. On the two sides, the left and the right, the twelve vowels are always to be written facing upward. The consonants, ka and so forth, are facing downward, alternating on the two sides; these are to be joined in the center. These teachings thus shown are the nature of the channels and sounds.
The non-dual wisdom (jñāna) is the vajra; the ḍākinīs are the nature of sound. It is the definitive emergence of all buddhas, renowned as the place of birth. The great, utterly pure wisdom is the nature of all goddesses; it is called Vajrasattva and is described as supreme bliss. This very form of the self-arisen performs the emanation and withdrawal. The syllables, messengers, and so forth, are praised.
Therein, that which is devoid of parts, formless in the center of the bhaga, is that which abides eternally. In the lotus of the drop at the center of the eyebrows, it is encircled by sixteen threads. Through the union of wisdom and method, it is called the "union" (kha-sbyor). That which is the supreme secret joy, the self of all, abiding eternally—this is called the "Omniscient One" (sarvajña), the all-pervading and indestructible. At the tip of the lotus nose, one should meditate upon the moving and the non-moving. Endowed with mental recitation, it is completely free of speech and syllables. It abides eternally in the definitive state, the nature of the stable expanse of reality (dharmadhātu). Extremely subtle and free from dust, it is the stainless body of wisdom (jñānakāya), the nature of supreme clarity, the sole object of nirvāṇa. The secret mantra of mutual bowing should be distinguished by the object itself. Then, one should meditate on the garland of seed-syllables, bound by the thread of HŪṂ. If the object to be accomplished is obstructed, it will not move even a single step. The Bhagavān Vajradhara has taught that these mantras and drops are the meditation on conventional bodhicitta. Its wisdom is the coemergent (sahaja); it abides having become its form. Stirred by the karmic winds, it blazes from this navel maṇḍala. It is explained as the "Great Illusion" (mahāmāyā), which accomplishes all activities. A portion of a hundredth of a hair-tip, possessing the flash of lightning in an instant, within the body of the deity yoga, from the opening of the navel gate—
Having radiated in all directions, it incinerates all the gods and asuras. Having incinerated the dharma-cakra at the heart, it proceeds to the enjoyment-cakra. Emerging from the right nostril, it enters again and emerges from the ūrṇā-hair pore between the eyebrows. It then enters the left nostrils of all the buddhas and bodhisattvas residing in the ten directions. Having incinerated the crown-cakra, it emerges again through the previous path and enters once more at the top of the head. Having generated joy in the buddhas who were incinerated, it proceeds to the maṇḍala at the navel and comes to abide as before. The distinctions of the moments of joy should be understood from the mouth of the guru. Thus spoke the Blessed Vajra-holder. This is the concentration of the great bliss of the bodhicitta of nirvāṇa.
Oṃ namo bhagavate vīreśāya | mahākalpāgni-sannibhāya | jaṭāmakuṭotkaṭāya | daṃṣṭrākarālograbhīṣaṇamukhāya | sahasrabhujabhasurāya | paraśuvāśodyataśūlakhaṭvāṅgadhāriṇe | vyāghrajīnāṃbaradhārāya | mahādhūmrāndhakāravapuṣāya hūṃ hūṃ phaṭ phaṭ svāhā | kṣmāṃ kṣmāṃ phaṭ phaṭ | kara kara | kuru kuru | bandha bandha | paca paca | hiṃ hiṃ | haṃ haṃ | daha daha | kuru kuru | trāsaya trāsaya | bhakṣa bhakṣa | hūṃ hūṃ | kili kili | vasarudhira | antramālāvalambine gṛhṇa gṛhṇa | kṣobhaya kṣobhaya |
Ākṣadḍhya ākaḍḍhyā | Cili cili | Sili sili | Saptapātālagatabhujaga sarvam vātarya vātarya hṛṃ hṛṃ | pheṃ pheṃ | hriṃ hriṃ | dhili dhili. Regarding all the words of the mantra, Oṃ is the illuminator of all; Hūṃ hūṃ phaṭ should be appended at the end. For the mantras that utter the names of the ḍākinīs, such as Pracaṇḍā and the rest, Oṃ should be joined at the beginning, and Hūṃ hūṃ phaṭ should remain at the end.
Oṃ śrī vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinījālasaṃvaraṃ svāhā. This is the heart mantra. Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ. This is the near-heart mantra. Oṃ sumbhani sumbha hūṃ hūṃ phaṭ | Oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ | Oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ | Oṃ ānaya ho bhagavān vidyārāja hūṃ hūṃ phaṭ. These are the heart and near-heart mantras. Oṃ sarvabuddhaḍākinīye vajravārāhīye hūṃ hūṃ phaṭ phaṭ svāhā. This is the heart mantra. Oṃ vajravairocanīye hūṃ hūṃ phaṭ phaṭ. This is the near-heart mantra. Oṃ vīra hūṃ hūṃ phaṭ. These are the heart and near-heart mantras of the Venerable Lady.
Oṃ hi | Nama hi | Svāhā hu | Vauṣaṭ he | Hūṃ hūṃ ho | Phaṭ haṃ. These are the armors of the six heroes. Oṃ baṃ | Haṃ yoṃ | Hriṃ moṃ | Hreṃ hriṃ | Hūṃ hūṃ phaṭ phaṭ. Oṃ should be bestowed upon all; these are the armors of the six yoginīs. Oṃ a ā | I ī | U ū | Ṛ ṝ | Ḷ ḹ | E ai | O au | Aṃ aḥ | Ka kha ga gha ṅa | Ca cha ja jha ña | Ṭa ṭha ḍa ḍha ṇa.
ta tha da dha na | pha ba bha ma | ya ra la va | śa ṣa sa ha kṣa hūṃ hūṃ phaṭ phaṭ svāhā | This is the abode of all the heroes and ḍākinīs.
oṃ namo bhagavati vajravārāhi | āryāparājite trailokyamāte mahāvidyeśvari | sarvabhūtabhayāvahamahāvajra | vajrāsane ajite aparājite vaśyaṃkari netrabhramaṇi | śoṣaṇi roṣaṇi krodhakāriṇi | saṃtrāsani māraṇi suprabhedani aparājaye | vijaye jambhani stambhani mohani | vajravārāhi mahāyoginī kāmeśvari khage | tadyathā | protaṃge protaṃge | hana hana prāṇān | kiṃkini khidkini dhuna dhuna | vajrahaste śoṣaya śoṣaya | vajrakhaṭvāṅgakapāladhāriṇi | mahāpiśitamāṃsāsani | manuṣyāntapratyatte sannidhyannarasimālagranthitadhāriṇi | subhane subhe | hana hana prāṇān | sarvapāpasattvānām | sarvapaśūnāṃ mahāmāṃsacedani | krodhamūrtidaṃṣṭrākāriṇi mahāmudre | śrīherukadevasyāgramahiṣi | sahasraśire sahasrabāhave | śatasahasrānane | jvalitatejasya jvalamukhe | piṅgalalocane | vajraśarīre | vajrāsane | mili mili te he he ha ha hūṃ hūṃ kha kha dhu dhu | ru ru | dhuru dhuru | muru muru | advaitamahāyoginī pāṭitasiddhe | draiṃ dhraṃ draiṃ dhraṃ graṃ graṃ | he he ha ha bhīme | hasa hasa vīre |
HA HA HO HO HŪṂ HŪṂ TRAILOKYA VINĀŚANI ŚATASAHASRAKOṬI TATHĀGATA PARIVĀRE HŪṂ PHAṬ | SIṂHARŪPE KHAḤ GAJARŪPE GAḤ TRAILOKYA UDARE SAMUDRA MEKHALE GRASA GRASA HŪṂ HŪṂ PHAṬ | VĪRĀDVETE HŪṂ HŪṂ PHAṬ | HĀ HĀ MAHĀPAŚUMOHA | MAHĀYOGĪŚVARITVAṂ | ḌĀKINĪ SARVALOKĀNĪ BANDHANI SATYAḤ PRATYAḤYAKĀRIṆI HŪṂ HŪṂ PHAṬ | BHŪTATRĀSANI MAHĀVĪRE PARAMASIDDHE YOGĪŚVARĪ PHAṬ HŪṂ HŪṂ PHAṬ | HŪṂ HŪṂ PHAṬ | HŪṂ PHAṬ SVĀHĀ | OṂ KARA KARA KURU KURU BANDHA BANDHA TRĀSAYA TRĀSAYA KṢOBHAYA KṢOBHAYA | HRĀUṂ HRĀUṂ HRAḤ HRAḤ PHEṂ PHEṂ PHAṬ PHAṬ | DAHA DAHA PACA PACA BHAKṢA BHAKṢA | VASARUDHIRA-ANTRAMĀLĀVALAMBINI GṚHṆA GṚHṆA | SAPTAPĀTĀLAGATA BHUJAṄGA | SARVABHŪTĀN TARJAYA TARJAYA | ĀKAḌḌHYA ĀKAḌḌHYA | HRĪṂ HRĪṂ JÑAUṂ JÑAUṂ KṢMĀṂ KṢMĀṂ HĀṂ HĀṂ HĪṂ HĪṂ HŪṂ HŪṂ | KILI KILI SILI SILI CILI CILI DHILI DHILI HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ |
OṂ: In solitary trees and in charnel grounds, on mountains and in mountain caves, in villages, at crossroads, in fields, and especially in empty houses, in the bodies of sentient beings, on plains, and especially dwelling in water—Kāli, Caṇḍī, Mahācaṇḍī, and those who dwell with Devadatta, Kālakarāli, Bhairavī, Jarāsandhī, and the Vināyakas, Jaraṇī, Caṇḍī, Bhairavī, Umā, Jayā, and Vijayā.
The Invincible, the Unconquerable, the Excellent Black One, the Great Black One, the Thick Black One, the Yoginī, the Sovereign Lady, the Moon-like One, the Fiercely Wrathful, the Holder, the Seizer, the Lamp-bearer, the Yoginī dwelling in the city of Bhairava, the Fierce Form, the Great Form, the Baring Fangs, the Great Skull-bearer, the Skull-garlanded, the Khaṭvāṅga-bearer, the Great Snake, the Sword-bearer, the Axe-bearer, the Vajra-bearer, the Bow-bearer, the Great Reality, the Ḍākinī, the Accomplisher of All Actions, the Great Queen of the Union Maṇḍala, and the Vajra Lord of Īśvaras, the Great Body of the Tathāgata, the Stainless Bestower of Yoga—by this command of the Vajra Sovereign, come here from every direction!
OṂ KAKKAḌHANA BABBANDHANA KHAKKHĀDANA SARVA DUṢṬĀṂ HANA HANA GGA GGAṬANA AMUKASYA ŚĀNTIṂ KURU HŪṂ HŪṂ PHAṬ PHAṬ JAḤ SVĀHĀ.
Filling the mouth with nectar, one should satisfy all the deities. Through the yogas and yoginīs, one should meditate on the accomplishment of all activities. OṂ BHAKṢA BHAKṢA SARVA YOGĪŚVARĪ HŪṂ HŪṂ JAḤ SVĀHĀ.
Thus spoke the Blessed Vajra-holder. This is the torma mantra of all the heroes and ḍākinīs. OṂ NAMO NĪLĀMBARADHARA VAJRAPĀṆAYE MAHĀYAKṢASENĀPATAYE ANEKAGAṄGĀNADĪVĀLUKOPAMABUDDHAKOṬĪŚATASAHASRAPARIVṚTTĀYA VIKṚTADAṂṢṬRĀKĀLARŪPĀYA AGNIR ŚINĀYANAYĀJALITAVIŚVASVĀSĀYA BHĪMANĪDĀYA.
DHARA DHARA | MARAYA MARAYA | NASHAYA NASHAYA | SARVA VIGHNĀN VINĀŚAKĀRAYA PHAṬ | SARVA ŚATRŪṂ SAṂGHA VINĀŚAKĀRAYA PHAṬ | NĪLĀMBARADHARA VAJRAPĀṆIRĀJÑĀPAYATI SVĀHĀ |
If one is seized by yakṣas, rākṣasas, or the like, reciting this over water and sprinkling it will bring liberation. To avert rain, one should recite it over ashes and scatter them while looking at the clouds. If one recites it over water and scatters it, rain will fall. For fever, one should recite it over a blue thread and tie it on the wrist. At the time of an eclipse of the moon or sun, if one recites it a thousand times over gorocanā and makes a tilaka mark on the forehead, one will become invisible.
Focusing on the objective, wearing clean and pure garments, if one burns kunduru resin and recites it eight hundred times, it will reveal all virtues and non-virtues in dreams. If one recites it seven times over earth and blows it toward a thief, the thief will not see one and will be turned back. If one recites it seven times over flowers or fruit and scatters them upon someone, that person will be brought under one's power. Thus spoke the Blessed Vajra-holder.
This concludes the Sādhana: The Garland of the All-Seeing Bodhicitta, extracted from the great tantra known as the Śrī Vajraḍākinī, composed by the great master Kālacakra-pa. It was translated, edited, and finalized by the great Indian paṇḍita Kṛṣṇapaṇḍita and the great translator 'Gos Lhas btsas.