Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical manual for the ritual construction and visualization of torma offerings dedicated to the deity Mahākāla. It functions as a liturgical guide, directing the practitioner through a precise sequence of mental and physical preparations. The process begins with the generation of bodhicitta in a specific environment, such as a charnel ground, and proceeds to the complex visualization of seed syllables (raṃ, hūṃ) transforming into geometric mandalas and ritual implements. The text culminates in the manifestation of the Glorious Protector, detailed through his iconographic attributes—including a dark blue body, bone ornaments, and weapons—and the specific movement of mantras between the practitioner and the deity. By following these instructions, the reader commits to a rigorous system of deity yoga where the material offering is integrated into a larger visualized cosmic architecture to facilitate the presence of the Protector.
Provenance
About this text
A ritual manual for the offering cake of the Glorious Protector, the Śrīmahākālabali belongs to the classical Tibetan tradition. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. It was translated into Tibetan by lo tsa ba ’brom ston and is preserved in the Tengyur, volume ཤ, where it is situated within the Other Wisdom Tantras collection and spans five pages. The text enacts a precise liturgical sequence, beginning with the generation of bodhicitta in a location such as a charnel ground and the preparation of the bām. It directs the practitioner through the visualization of seed syllables—specifically raṃ and hūṃ—transforming into sun maṇḍalas and a nine-pronged vajra, culminating in the manifestation of the Glorious Protector. This deity is described as having a dark blue body, orange-red hair, and holding a sword and skull-cup. A scholar or serious reader consults this work today to understand the technical requirements of deity yoga and the integration of material offerings with complex mental visualizations, as the text provides a detailed guide for the iconographic and ritual construction of the Protector's manifestation.
Cite thisAnuvāda, “Torma Cake Offerings to the Glorious Mahākāla” (Toh 1765), machine draft, 2026.https://naxiai.com/tibetan/works/toh1765
Summary & commentary
Significance
The work is significant as it illustrates the intersection of material offering and mental visualization in Tibetan ritual practice. It demonstrates the specific iconographic requirements for Mahākāla and the use of seed syllables to bridge the physical and metaphysical realms. For the modern reader, it serves as a primary example of the precise technicality required in Vajrayāna ritual performance.
Structure
Passages
Section
Description
1-2
Preliminary and Foundation
Establishment of the ritual setting, generation of bodhicitta, and the visualization of the base mandalas and vajra.
3-4
Deity Manifestation
The transformation of elements into the physical form of the Glorious Protector, including his colors, implements, and ornaments.
5
Mantra Recitation
Instructions on the flow of mantras between the practitioner and the deity and variations for the Glorious Goddess.
Themes
Visualization and Transformation (2-3)
Iconography of the Protector (3-4)
Ritual Mantra Circulation (5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaTorma Cake Offerings to the Glorious Mahākāla·
In the language of India: Mahākālabalinteśya-nāma. In the language of Tibet: dPal mgon po’i gtor ma zhes bya ba (The Offering Cake of the Glorious Protector). Homage to the glorious brother and sister!
In a pleasing location such as a charnel ground, first generate the bodhicitta. Then, having prepared the bām or the offering cake, there are three parts to the offering cake: the special preparation of oneself, the special preparation of the offering cake, and the special preparation of the guests.
First, in an instant, meditate on yourself as the Blessed One Acala and bless your body, speech, and mind with wisdom. Second, arrange a fine offering cake for the Protector in a skull-cup or a skull-bowl, adorned with human "great meat" or meat and blood. If that is unavailable, arrange it in another vessel adorned with butter. Once the offering cake is arranged, recite "Oṃ svabhāva viśuddhāḥ sarvadharmāḥ svabhāva viśuddho ’haṃ" three times, and meditate on the offering cake as unobservable emptiness. From within the state of emptiness, a blue YAṂ completely transforms into a wind maṇḍala, blue in color and shaped like a long bow, with its two ends marked by banners of silk. Above that, from RAṂ, meditate on a blazing, triangular fire maṇḍala. Above that, from the complete transformation of A, imagine a skull-cup that is extremely vast and large. Above that, from a white HRĪḤ, light rays radiate and descend upon the offering cake; imagine that the impurities of the offering cake and the stains of the vessel are purified. Then, imagine that the HRĪḤ also melts into nectar.
Then, upon a surface one cubit higher than the torma, from raṃ arises a sun maṇḍala. Upon that, from a dark blue hūṃ that has completely transformed, visualize a black nine-pronged vajra with a hollow center. Above that, from raṃ completely transformed, is a sun maṇḍala. Above that, visualize a dark blue hūṃ standing and residing there. Light rays radiate from the hūṃ and enter the hollow of the vajra. From the lower prongs of the vajra, they split into two and go out; they strike the banners at the two ends of the bow. The banners fan the wind, the wind ignites the fire, and the fire boils the skull cup. Light radiates upward, and one should visualize the five types of amṛta wisdom nectar raining down from the hearts of the buddhas, bodhisattvas, and Tathāgatas. Recite the mantra oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā five or seven times. Recite āḥ hūṃ, and imagine the sun above the vajra and the sun below, along with the hūṃ, these three melting like icicles and dissolving into amṛta at the crown. Then, taking the vajra in one's hand, stir it three times and imagine the amṛta becoming brilliantly white. Then, meditate on the vajra in one's hand as being non-referential. That is the special preparation of the torma. As for the special preparation of the guests: in the sky in front of the torma, from raṃ completely transformed, is a sun maṇḍala. Upon that, visualize a dark blue hūṃ. Light radiates from it and strikes all sentient beings; their misdeeds and obscurations are purified.
Everything transforms into the body of the Glorious Protector. Through their reabsorption, the Glorious Protector appears with a dark blue body, one face, and two hands. In his right and left hands, he holds a sword that cuts through ignorance and a skull-cup filled with blood. His orange-red hair is swept upward, his fangs are bared, and he wears a necklace of fresh human heads and a lower garment of tiger skin. Visualize him thus. At his heart, from the total transformation of the syllable RAṂ, a sun maṇḍala arises. Upon it, from a dark blue HŪṂ, a dark red PHAṬ emanates to the right. From this, upon a sun seat, appears the glorious Black Legden, dark red in color, with one face and two hands. In his right and left hands, he holds a sandalwood club and a skull-cup filled with blood. His left leg is slightly extended and his right is slightly bent in a majestic posture. He wears bone ornaments and a loose, triple-layered cloak, bound with a golden belt. Meditate on him in this way. Then, light radiates from one’s own heart, inviting the Protector and his retinue from the northern tier of Mount Meru. With JAḤ HŪṂ BAṂ HOḤ, they are absorbed. Absorb them into the glorious Legden in the same manner. The body, speech, and mind are blessed. Furthermore, to the left of the Protector, from the total transformation of a pale blue YAṂ, a wind maṇḍala arises. Above it, from a dark maroon BHYOḤ, light radiates and strikes sentient beings, purifying their misdeeds and obscurations. All reabsorb into the body of the glorious Goddess. The glorious Goddess is dark maroon in color, riding a red-faced donkey, with one face and two hands. In her right and left hands, she holds a sword and a skull-cup filled with blood. Her fangs are bared.
Visualize [the deity] with orange-red hair bristling upward, adorned with bone ornaments, with a collar and breast-strap made of snakes, and human corpses fastened to the front and back. He holds a sack of diseases and a bundle of weapons. From his heart, a raṃ transforms into a sun maṇḍala. Upon it is a dark maroon bhyoḥ, from which a black bhyoḥ emanates to the left. Visualize the glorious Rematī, black in color, wearing a garment of coarse hair, riding a black mule, with one face and two hands, holding a sword and a skull-cup in her right and left hands respectively. Her fangs are bared, her hair is disheveled, her collar and breast-strap are made of snakes, and human corpses are fastened to the front and back. She holds a small sack of diseases and a bundle of weapons. Then, light radiates from one's own heart, inviting the wisdom goddess and her retinue from the Mulei-ldings lake at the northeast corner of the Vaijayanta Palace in the Heaven of the Thirty-Three. With jaḥ hūṃ baṃ hoḥ, they are absorbed [into the visualized form]. Absorb the goddess riding the mule in the same way. Then, bless the body, speech, and mind. When performing the recitation, visualize that from one's own heart, a raṃ transforms into a sun maṇḍala, upon which a dark blue hūṃ stands. The mantra oṃ caṇḍa mahākāla vajra daṃṣṭriṇa hūṃ hūṃ hūṃ phaṭ circles it clockwise. Imagine that it exits from one's own mouth and enters the mouth of the Protector.
Visualize that [the mantra] emerges from the navel, passes through one's own navel and mouth, enters the mouth of the Protector, and likewise circulates around the perimeter; then perform the recitation. If performing the recitation of the Glorious Goddess, do not perform the perimeter recitation, but focus on the Glorious Goddess and recite: Oṃ roru roru tri capala aśukme mahā hūṃ bhyoḥ jjaḥ jjaḥ. If offering the torma without recitation, do not focus on the four generated [deities], but place a hūṃ upon the tongue. From the complete transformation of those four hūṃs, visualize the upper part of the tongue as a vajra and the lower part as a tube. When offering to the Protector, by uttering hūṃ, visualize that a silk scarf is inserted into the torma and it is consumed. Offer by reciting three times: Hūṃ oṃ caṇḍa mahākāla kha kha baliṃta khāhi. Offer to the Goddess and her retinue three times: Oṃ caṇḍa deva mahākāla baliṃ khāhi khāhi. Then, make a supplication for the desired aims:
Oṃ! You have accomplished all the welfare of sentient beings; grant the corresponding accomplishments. Even after departing for the realm of the Buddhas, return once more for the sake of sentient beings.
With Oṃ āḥ hūṃ muḥ, the wisdom beings depart. Meditate on the four generated [deities] as being without objective reference. Carry the torma to a clean place.
Composed by Dīpaṃkaraśrījñāna and translated by the translator Dromtön. Oṃ śrī mahākāla tryaṃ jaḥ. Oṃ tragra kṣa ma'i thun bhyo mahā yakṣa triṇa nagmo thun bhyo. At the heart: rakṣa thun bhyo.