Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a ritualized procedure for the realization of Mahāsukha Vajrasattva, framing the practice as a means to attain the state of the buddhas and heroes within a single lifetime. The text integrates a variety of tantric technologies, including the fourfold practice of confession, rejoicing, supplication, and dedication, alongside specific mudrās and heart mantras designed to facilitate the descent of blessing and the empowerment of the practitioner's own family. The ritual progression moves from internal visualization—such as the generation of a moon maṇḍala from the syllable A—to external physical expressions, including ritual dance and the use of specific postures like the sattvaparyaṅka. By committing to these precise somatic and mental disciplines, the practitioner aims to tame the mental continuums of wandering beings and liberate themselves from misdeeds. The text concludes by identifying the essence of the practice as the union of Vajradharma (theory) and Vajrakarma (action), positioning the recitation of the deity's name as a catalyst for merit and liberation.
Provenance
About this text
A ritual procedure for the realization of the Blessed One, Glorious Vajrasattva of Great Bliss, the Bhagavacchrīmahāsukhavajrasattvasādhana is a sādhana belonging to the Other Wisdom Tantras. The work is attributed to the Indian author Rājahasti. Preserved in the classical Tibetan tradition, the text appears in volume ལ of the Tengyur, where it extends over twelve pages. The Tibetan title is rendered as bcom ldan 'das dpal bde ba chen po rdo rje sems dpa'i sgrub pa'i thabs. The work enacts a path toward the attainment of the state of the buddhas and heroes within a single lifetime, emphasizing the accomplishment of all yogas through the ten suchnesses and the union of supreme bliss. It instructs the practitioner to engage the faculties through the qualities of the five sensory desires and to employ the peaceful añjali in the manner of Śarvajagandhara. By offering praise with the vajra melody to the embodiment of compassion who possesses the dharmatā of unwavering equanimity, the practitioner seeks to accomplish all siddhis. A scholar or serious reader consults this text today to examine the specific somatic and mental disciplines required to facilitate the descent of blessing and the liberation of the practitioner from misdeeds.
Cite thisAnuvāda, “A Sādhana of the Bhagavan, the Glorious Supremely Blissful Vajrasattva” (Toh 1681), machine draft, 2026.https://naxiai.com/tibetan/works/toh1681
Summary & commentary
Significance
The work is significant for its synthesis of meditative visualization, complex hand gestures (mudrās), and ritual performance (dance), illustrating the holistic nature of Indo-Tibetan tantric practice. For the modern reader, it serves as a primary example of how sādhanas function as technical manuals for transforming the practitioner's identity through the embodiment of a deity.
Structure
Passages
Section
Description
1-5
Preliminary Practices and Invocation
Includes homage, the goal of attaining buddhas, the fourfold practice of purification, and the initial heart mantra for the descent of blessing.
6-10
Mudrās and Empowerment
Detailed instructions on hand gestures, the visualization of the central channel and the syllable A, and the empowerment of the Jewel family.
11-14
Ritual Offerings and Visualization
Prayers for mastery over mental continuums, the visualization of goddesses in the cardinal directions, and ritual offerings to the deity.
15-17
Deity Manifestation and Performance
Descriptions of the deity's forms, instructions for ritual dance and posture, and the concluding statement on the merit of reciting the deity's name.
Themes
Somatic Ritualism (6, 8, 10, 16)
Purification and Merit (4, 17)
Visualization and Maṇḍala (7, 12)
Tantric Empowerment (5, 8, 9)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Bhagavan, the Glorious Supremely Blissful Vajrasattva·
In the language of India: Bhagavān-śrī-mahāsukha-vajrasattva-sādhanam. In the language of Tibet: bCom ldan ’das dpal bde ba chen po rdo rje sems dpa’i sgrub pa’i thabs (The Sādhana of the Blessed One, Glorious Vajrasattva of Great Bliss). Homage to the glorious Vajrasattva!
The form of wisdom, peerless and equal to the supreme of all bliss, is not desire, hatred, delusion, pride, or envy. It is the self that abides eternally, the form of the Three Jewels of the three worlds. To the glorious, unchanging ocean of immeasurable bliss, the Protector Vajrasattva who generates great bliss, I prostrate with devotion as the kinsman of the three realms of beings.
For the sake of sentient beings afflicted by the turbidity of evil times, bestowing virtue, and for the sake of attaining the unsurpassed bliss of awakening that dispels the great darkness of the afflictions of attachment to objects, and which, through the instructions of the Guru, destroys the hardness of avarice—I shall briefly explain the ritual of this sādhana.
The Protector of the World, Vajrasattva, the Savior, has taught in the three [tantras] that in all Yoga Tantras, through bliss, all are the deity. This vajra bodhicitta is the essence of all Buddhas; therefore, by uniting with oneself, all Buddhas will be accomplished. Since all Buddhas are one’s own self, and likewise all heroes, one should accomplish oneself through the union with one’s own deity.
By the manner of the vajra blessing, the absorption (samādhi) confers empowerment upon oneself. Through the heart-mantra and the mudrā, one is exhorted by the supreme secret offering.
The union, the great union, and the supreme union—
One should accomplish all yogas.
By means of the ten suchnesses and so forth,
One should accomplish the arising of all.
Through this, all the buddhas
And likewise all the heroes,
By enjoying objects as they please,
Will be attained in this very life.
Then, one who wishes to accomplish the Blessed One, the glorious Great Bliss Vajrasattva, should first perform service and honor to the Vajra Master as prescribed. Having received the empowerments of the samaya vows and so forth, in a place such as a suitable location, a vehicle, a house, a celestial mansion, or a grove, one should sit upon a soft and pleasant seat covered with the petals of various lotuses. This is the most praised of all seats. Having taken the illusory bliss of the ḍākinīs, who are equal in union to all the buddhas where the glorious Vajrasattva sports, one should consecrate it with: oṃ vajrapadma āsana mahāyogapīṭha hūṃ. Having thus consecrated the comfortable seat, the Lord remains seated, and in the same manner as the consecration, one should apply it to all seats.
Having entered meditative equipoise, one should gather all the Victorious Ones from the entirety of space by snapping the vajra-fingers. With jaḥ hūṃ baṃ hoḥ, all the buddhas are perfectly invoked through the supreme union. By the application of the three-fold palm-clasp, one should please them with the peaceful palms. Having prostrated according to the ritual, one should present the various offerings as appropriate.
The qualities of the five sensory desires,
Should be made to delight all the faculties.
To accomplish all siddhis,
Through the application of the peaceful añjali,
In the manner of Śarvajagandhara,
One should offer praise with the vajra melody:
"O you who possess the supreme dharmatā of unwavering equanimity,
The embodiment of compassion who dispels the suffering of beings,
Who bestows all siddhis and infinite qualities,
Stainless, unwavering, and possessing the peerless, supreme holy Dharma.
Even the most subtle fraction of your qualities is immeasurable;
No example can even be compared to space.
O you who possess infinite, peerless, and incomparable siddhis,
Grant the supreme siddhis to the realms of sentient beings.
Constantly arising from the force of stainless compassion,
You possess the dharmatā of unceasing ripening and accomplishment.
Exerting infinite diligence to accomplish the welfare of beings,
The Great Compassionate One, you always appear as the very self.
Though you have attained the supreme state of the Sugatas,
Which is immeasurable, beyond measure, and utterly perfect,
Your compassionate conduct remains unwavering and unceasing,
Bestowing supreme siddhis upon the three realms.
Ema! Possessing the supreme dharmatā of the most excellent,
Having attained the highest state among all givers of boons,
You constantly bestow supreme siddhis upon all the three realms.
O Protector, who knows the three times without obscuration,
Grant me the supreme siddhi of the three supreme samayas!"
Then, whatever was done in former times...
One should confess all misdeeds. One should rejoice in all the virtuous deeds of the Victorious Ones without exception. One should supplicate them and contemplate them moment by moment. One should dedicate all virtues without exception to all sentient beings.
Then, having donned the armor of great diligence and with a mind moistened by great compassion, one should think: "I shall deliver all beings dwelling in the world without exception or remainder, who are solely intent on benefiting others, from the ocean of suffering." Having thus visualized the absorption of the glorious Vajrasattva—the Great Bliss who is the Lord of the Vajra Body, Speech, and Mind of all Tathāgatas—one should visualize the sun and moon maṇḍalas, beautifully adorned with all their parts, arising from the two syllables MA and TA on the palms of the right and left lotus hands. Upon these, one should visualize a vajra and a lotus.
Reciting "Oṃ mahāsukha samantabhadra hūṃ a," one should perform the gathering and radiating from the vajra words. The gathering and radiating are performed through garlands of various ornaments of light rays. One should visualize the five seed syllables on all the fingers of the left hand as the mātṛs, and the principal deities in this manner on the right. Aṃ a aṃ a aṃ | hūṃ hūṃ trāṃ hrīḥ a. Then, with this heart mantra, one should bind the vajra palms: Oṃ vajra añjali oṃ. The heart mantra for clenching the vajra fists is: Oṃ vajra bandha hūṃ.
Furthermore, one should recite this heart mantra (hṛdaya-mantra) two or three times to perform the blessing of the descent. Oṃ vajrapadmasaṃyoga āveśa āveśa mahāsukha oṃ vajrasattva hūṃ a surata stvaṃ jaḥ hūṃ baṃ hoḥ. One should recite this until the binding [seal] descends, and then release it at the heart. Oṃ vajrabandha mahākrodha hana daha paca gātaya sarva duṣṭa praduṣṭaṃ me mana siddhya jñāna mahātamonṭakara viti cira vikira hūṃ trada trada te trada te. Then, having meditated that one's own body is completely pure like the moon, free from the stains of ignorance, one should mentally recite: Oṃ sarvaviśuddhi dharmatā samaya hūṃ. Then, having bound that seal again in two ways and extended the two index fingers to form a hook, one should likewise release it at one's own heart with this mantra: Oṃ vajrabandha aṅkuśa mahākrodha jaḥ hūṃ baṃ hoḥ hūṃ hūṃ phaṭ phaṭ. Then, having visualized oneself as utterly pure and focused on the mere purity of primordial wisdom (jñāna), one should think that those Blessed Buddhas are exhorting one with this:
"By the power of the yoga of emptiness, which is neither existent nor non-existent,
Come near to the samaya like the sky.
Sugata, Sugata, please arise!
I am the fortunate glory of Vajrasattva."
Then, perceiving that they are exhorting oneself, one should generate the stage of great bliss (mahāsukha) in this manner. One should perform the blessing together with the mudrā by means of the syllable Hūṃ.
Regarding that, the mudrā is formed by extending the vajra-bind, joining the tips of the thumbs between the little fingers and the ring fingers, and performing the descent. At the heart, one forms the central channel with a pointed tip and places it upon the lotus of the letter A. Reciting "Oṃ mahāsukha samantapātra abhiṣiñca hūṃ a," one moves the mudrā of descent.
Alternatively, one visualizes a moon maṇḍala from the letter A, and contemplates the seed-syllable, the king, as the ālayavijñāna of Vajrasattva. With the syllable Hūṃ upon the seat and the letter A and so forth, one visualizes it as adorned with rays of light. From that seed-syllable Hūṃ, one visualizes a five-pronged vajra. By reciting "Hūṃ hūṃ hūṃ hūṃ hūṃ," this five-pronged vajra is manifested here. From that vajra wisdom, the five wisdoms emerge in various forms and colors, and one visualizes them illuminating the great maṇḍalas of all the Tathāgatas and so forth. One then visualizes that these dissolve back into the vajra of oneself, becoming the manner of the mahāmudrā.
For the sake of making all blissful and white,
All are pure in their total purity;
The body is white like the full moon,
Vajrasattva, supreme bliss.
The mudrā of Vajrasattva
Is red, with various blazing lights;
With the right hand, bowing at the heart,
He brandishes the vajra with a smile.
He abides in the posture of a bodhisattva,
With lotus eyes slightly opened.
The Buddha-jewel crowns
Are completely draped with various ornaments.
Behind him, like a radiance,
Having perfectly generated the supreme light of the moon maṇḍala from the syllable A, one should then radiate it everywhere. The Buddha-jewel of the three realms is peerless to any other jewel. Because it is the jewel of all Buddhas, it is called the supreme crown ornament. It cannot be stolen by oneself or others; it is like pure, clear water. Since it is the ultimate of the essential nature, the accomplishment of the natural state is achieved.
Then, by way of blessing, at the heart, the brow, the throat, and the crown, one should form the vajra mudrā with the hands joined in a dance. This is the mudrā of blessing: having formed the vajra fists, the index fingers are positioned at the thumb. The right thumb, like Indra, is placed in the mouth and bound. By being blessed with this, one will attain the great vajra joy.
The great bliss that brings about great happiness, the mind that gathers the outer and secret secrets—having firmly bound the vajra joy, the central channel is bound and inserted within. By interlacing the thumbs and little fingers equally, one should accomplish the vajra mudrā. When blessed by that binding, one becomes the supreme Vajradhara. With this, the wise one should confer empowerment in the appropriate manner. One should bind with a silk ribbon and release the ends with a majestic gesture. In the manner of a silk pendant, one should demonstrate it with the palms. The knower of mantras should use this mantra: HŪṂ ABHIṢIÑCA MĀṂ.
This is the sequence of the blessing of the empowerment of one’s own family. From the bodhisattva posture of the thumbs, the tips of the index fingers should be hooked. The two supreme middle fingers are joined in equality; the remaining [fingers] are the vajra palms of light. This is the mudrā of the empowerment of the Buddha Jewel. By the empowerment of the self-arisen, all the supreme accomplishments of sovereignty are achieved without exception or remainder. Having placed [the hands] on the crown and the forehead, the sides, and likewise the back, one should perform the manner of the silk streamers. OṂ BUDDHA ABHIṢEKARU RU SPHURU JVALA TIṢṬHA BUDDHA LOCANA SARVĀRTHASĀDHANA ABHIṢIÑCA MĀṂ SVĀHĀ. This is the empowerment by all the Buddhas. With the mudrā of the Vajra Great Joy, one is empowered as before. OṂ VAJRA RATNA ABHIṢEKA HIRIMITI RINI ŚRĪYA ABHIṢIÑCA MĀṂ SVĀHĀ. This is the empowerment by Vajra Jewel. OṂ PADMA ABHIṢEKATĀRE TURE TUTTĀRE ABHIṢIÑCA MĀṂ SVĀHĀ. Its mudrā is the same as the empowerment of the Buddha Jewel, with the tips of the middle fingers lowered; this is the mudrā of the Lotus Jewel, and with this one is empowered as before. Joining the vajra palms, holding the jewel with both [hands], one should equalize them according to the appropriate family. With the four tips of the thumbs, that mudrā is then transformed and placed on the right. With this mantra of the wise, one should be empowered according to the mantra family. OṂ RATNA RATNA ABHIṢEKETRAṂ TRAṂ.
Bha bha ta ta tra tra tra tra abhiṣiñca māṃ svāhā. This is the empowerment of the Jewel family.
As for the vajra-palms: slightly hook the tips of the index fingers; the thumbs are in the hero’s cross-legged posture, while the remaining fingers are extended like light. One should perform the purification as before. This is the empowerment of the Jewel of Action. Oṃ vajra-karma-ratna-abhiṣeke hi hi hi hi.
Śrī-padma-vadā-muṣe abhiṣiñca māṃ svāhā. This teaches the empowerment of the self by means of the general vidyā-mantra; one is empowered at the very beginning of one’s own family. Having thus empowered oneself, one should don the armor. Extending the vajra-fists, place them at the throat and recite the heart mantra: Oṃ vajra-kavacāya maṃ haṃ vaṃ yaṃ. Having bound [the armor] with this, extend the index fingers and, in the manner of tying a knot by facing them individually, starting from the heart up to the crown of the head, recite this mantra Oṃ ṭuṃ kavacāyaṃ maṃ hūṃ three times. Thus, the body will become completely indestructible.
Then, from the syllable A, generate the Blessed Lady Vajra-Supreme-Joy or Vajra-Sattvī. Possessing the Blessed One’s attire, color, and form, with the shape of a lotus on the right and left, perform the blessings of the Perfection of Wisdom as before. The scriptural authority is to begin with the non-dual absorption (samādhi). Reciting Jaḥ hūṃ vaṃ hoḥ, the binding is performed; the inner central hook should be drawn into one’s own heart by means of the hook.
Touching the tips of those [fingers] is the noose. Forming them like a chain is the binding. Clasping the tips together is the delight. This is the secret mudrā, which should also be applied with the outer mudrās. In that regard, their mudrās are as follows: one should form two vajra-bindings. Placing the right hand upon the left and interlacing the little fingers, one hooks the right index finger from the joint of the raised left index finger; this is the mudrā of Vajrakāma. It should be drawn in together with the heart mantra: OṂ VAJRAKĀMA AṄKUŚA KATA KATA HŪṂ JAḤ. From that same position, binding the two index fingers to each other like a noose, one should cause [the deity] to enter together with the heart mantra: OṂ VAJRAPRAVEŚAYA PRABEŚAYA SVĀHĀ. From that same position, drawing the fingers very tightly together, one should bind [them] with: OṂ VAJRAKĀMA BANDHA BANDHA BAṂ. From that same position, holding the two little fingers like a chain and joining the backs [of the hands], this is Vajrarati. Reciting: OṂ VAJRADUṢṬIKĀMA SUKEŚOTAYA HOḤ, one should delight [the deity] with that mudrā. Having generated delight through the three—the mudrā of bliss, the palms of bliss, or the palms of peace—one should exhort [the deity] with melodic song in order to manifest the Great Joy of Vajra and so forth before one:
"O Vajrasattva, fortunate one of great bliss, I am yours; please grant realization to my practice. O Self of all Tathāgatas, Blissful Ḍākinī, the supreme bliss of various illusions."
I pray that you grant me the accomplishment of the supreme mastery that tames the various mental continuums of wandering beings. Alala ho! I pray that you display the various dances of the Tathāgatas’ applications. Jaḥ hūṃ baṃ hoḥ! O, may you manifest the emanations of the supreme bliss of Cakrasaṃvara, which are grasped by bliss. Alala la la ho! I pray that the disciples may grasp the various illusory ḍākinīs of all the Tathāgatas.
Then, that practitioner rises and, with eyes formed from the syllables ma and ṭa, looks toward the expanse of the sky. Visualizing the Sugatas as if ground into sesame seeds, and holding the vajra hook, they should recite jaḥ hūṃ baṃ hoḥ and cause them to enter the hearts of their own deities for the sake of making offerings. Alternatively, having bestowed the naturally accomplished mudrās and blessed them according to the ritual, they should perform the empowerment and so forth, and then begin the offerings.
In front is one with the color of the moon, a lotus face with a smile, holding a mudrā that draws like an arrow, and adorned with the jewels of the Buddhas. Behind is the goddess, with a red lotus and radiance like a makara, who holds the supreme Buddha-crown of various glorious and mindful [deities]. With her two supreme dark-blue hands, she embraces her own mudrā. She is arrayed in various ornaments, and with a bowing gesture from the left, she is dark blue, adorned with the crown of the Buddha. The yogi, possessing the wealth of yoga, should contemplate and complete his own heart mantra.
These four are taught as the assembly of the primary mudrās; one should visualize the goddesses of form, sound, smell, and taste residing on lotus petals upon their respective seats in the four cardinal directions. In the outer corners of the lotus, one should place the goddesses of grace, garlands, Sarasvatī, and dance in the four intermediate corners. Likewise, the goddesses of flowers, incense, lamps, and various perfumes should also be placed in the intermediate directions. Furthermore, the flutes, lutes, hand-drums, clay drums, cymbals, rattles, and the beating of the pataha drum should be placed in their respective directions.
As for the visualization at the eastern gate: "The supreme desire of the vajra hook, the vajra noose to the left, the vajra chain in the west, and the bell explained in the north—these are all diligent in their own activities. All of them possess supreme forms and hold their own hand-symbols in accordance with their respective deities; the knower of mantras should arrange them thus. Possessing the union of their own deities, one should meditate in equipoise as appropriate. Through the very samādhi of meditative equipoise, one will approach the state of a Vajra-holder. Then, having enjoyed the play of the union according to the application, one should perform the practice through the manner of the four unions. If all the offerings are not available, one should perform the offering by binding the mudrās. One should visualize them making offerings to oneself, who is the essence of the deity. With beating and dancing, with pride and joy, and with the flavors of song and so forth, HŪṂ ĀḤ."
O fortunate one of great bliss, since you desire all things according to your wish, please accept me, O Blessed One. One should offer [the substances] while endowed with the application of all the ritual procedures for offering and so forth. JAḤ HŪṂ BAṂ HOḤ | RUṬA MAṬA SMARA TRA | HULU HULU | PRIṢITA | TAKI HŪṂ | TRU TAKINI | HŪṂ JA JA | HULU HULU | A LA LA HO | ŚUDDHYA | SIDDHAYA | DARISHAYA | SARVA KATE TAGHE TAGHE TAGHE | TATA TAGHE TAGHE | GHE GHE TA | GHE TE GHE TA | GHENATO | TAKI HŪṂ JA JA | HULU HULU HULU | A LA LA LA HO RUṬA MAṬA.
This is the rapid clapping of the palms. With this, one should offer all the offerings to the Blessed One, the Great Glorious Vajrasattva of Great Bliss. TE GHE TE GHE | TA GHE GHE | TA GHE GHE | GHE GHE TA. This is the continuous striking. AṂ AṂ AṂ | HAṂ HAṂ HAṂ | BAṂ BAṂ BAṂ | DAṂ DAṂ DAṂ. This is the striking of the three samayas. This is the secret application of the three samayas that invoke the body, speech, and mind of the Blessed One. One should chant the melodies of their striking, and with the melodies of ŚARJA and DEVATI, one should invoke [the deities] with the melodies of HŪṂ and so forth, through the nature of the application.
Through the pure lotus of the manifold joys of passion, the supreme offering is clearly made as a subsequent offering. May the bliss of the eternal yoga bring about the accomplishment of bliss. O supreme essence of the supreme samaya of bliss! O yoga of supreme bliss, you who have attained the ritual of great fortune! Enjoy, enjoy the eternal, faultless samaya of your own! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO! HO!
O Lord of the supreme secret, because you are one's own samaya, you are the supreme goddesses of the most profound secrecy. You clearly know how to discipline the various mental continuums of wandering beings. All samayas have become the essence of all things, both stable and moving. You are the self of all Victorious Ones, the yogic bliss, the illusory ḍākinī—Ho! O Holy One, please bestow the great, eternal accomplishment! Jaḥ hūṃ baṃ hoḥ! Kye ma ho! Draw us in with the bliss of Cakrasaṃvara! Manifest your emanations! Ala la la ho! Please speak to the disciples of the various illusory ḍākinīs of all the Tathāgatas. This is the exhortation of the Blessed One’s body, speech, and mind through bliss.
With the right and left hands, perform a dance in a majestic posture. Join the left thumb and ring finger, and with the three-fingered banner of the right, seal with this mudrā. One will then be in perfect union with all the Buddhas. The great supreme accomplishment of all will be attained, and Maheśvara will be fully realized. By the manner of casting that [mudrā] aside, and subsequently making a great display of falsehood, turn it and place it on the right cheek and the crown of the head. Then, through the manner of descending into dance, transform yourself with all the various costumes. Possessing the melodic sound of "Hūṃ," offer all the offerings. In some places, you appear in a form beautified by the empty maṇḍala of the stainless moon. In some places, you are terrifying, with the supreme light rays of nine million most fearsome suns.
In some places, he appears in the form of a Victor, possessing a fine complexion, great majesty, and tranquility. In some places, he displays the supreme speech of one who possesses a form that places all beings in meditative equipoise. For the sake of accomplishing Vajrasattva, through all the supreme blisses of those skilled in taming, may the union of all arala be accomplished. Ruṭa tamate alala laho!
The Supreme Dancer performs a dance in the manner of taming many forms. O Lord of the Samaya Dance, Buddha-Dancer, perform the dance! Alala laho! By performing the dance of the many supreme blisses, may the bliss of liberation also be attained. With this, one should perform the dance possessing the three banners.
Sealed by the extremely subtle bow and arrow of the joy of supreme delight and the joy of passion, may the bliss of intoxication from the union of supreme delight and all bliss be accomplished for me. With the enjoyment of raising the victory banner of the various forms of supreme bliss, and by accomplishing the supreme Lord of Supreme Delight, the Tathāgata resides. Ho! Hayagrīva! Ho!
Ke ma ho! Enjoy the various forms of supreme bliss! Ho! Therefore, perform the dance of the sṛṅgāra (erotic) sentiment. Hūṃ! Manifest! Alala laho!
I pray that you, the ḍākinī of all Tathāgatas, the various forms of illusion, accept this disciple. O Supreme Bliss, grant accomplishment! Ke ma ho! Grant bliss through bliss! Enter into the sublime! May I become supremely blissful! Alala laho!
Ke ma ho! O ḍākinī of Supreme Bliss, remain, remain! Perform the circumambulation! Śi śi! (Remain, remain!) Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs of Supreme Bliss be completely surrounded! Ho! May the ḍākinīs
Having entered [the mandala], then, with a dance, one should sing these melodies. Bowing to the glorious [deity] on the left, one should perform the three [movements of] the banner with the right. In that manner, through the right and left methods, having assumed the haughty sattvaparyaṅka posture, one should cast [the offerings] upward and cast them downward. Having performed the circumambulation and likewise the anointing, with the supreme offerings of flowers, incense, and lamps, and the offering of fragrance, by means of the circumambulation, the remainder is performed in the manner of a dance. With the supreme flute, lute, and clay drum, and likewise the hand-drums (ḍamaru), having firmly bound the left fist, one should strike with the right hand. Accompanied by the invocation of one's own name, the practitioner should present the offerings. With the peaceful palms of Cakrasaṃvara, one generates delight through the application of the palms. Bowing to the left with desire, with eyes smiling and gazing, with the eyebrows, eyes, and lips raised, and with the raising of the mouth and body, one should dance according to the proper attire and present all the mudrās. By the words "Namo stu sarvabuddhebhyaḥ," the mudrās are consecrated, and the supreme accomplishments of the offerings are achieved without exception or remainder. If one is sealed with these mudrās, whether oneself or another, the practitioner will quickly achieve accomplishment and become like the supreme Vajrasattva. When rising, one should likewise perform the empowerment, protection, and so forth; having generated delight with the blissful palms, one should remain as one pleases. Oṃ, the gathering of Vajrasattva, the unsurpassed Vajraratna...
Vajradharma shall be the speaker, and Vajrakarma shall be the performer. Whoever recites the name "Aho Sukha," which is Vajrasattva, shall be liberated from all misdeeds and shall be blessed with merits. This concludes the Sādhana of the Blessed One, the Glorious Mahāsukha Vajrasattva.