Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual framework for the practice of Akṣobhyavajra, integrating visualization, meditative absorption, and ethical discipline. The text guides the practitioner through a sequence of preparatory and advanced stages, beginning with the establishment of a complex maṇḍala featuring a protection wheel of wrathful deities and the cultivation of bodhicitta. It commits the reader to a rigorous path of mental transformation, where the practitioner utilizes seed-syllables, light-ray emanations, and the transformation of ordinary consciousness into all-accomplishing wisdom. The work emphasizes the non-duality of body, speech, and mind, instructing the yogin to perceive the emptiness of sensory objects and the five aggregates to conquer death and transmigration. By combining mantra recitation, the yoga of bindu, and the strict adherence to samaya vows, the text aims to lead the practitioner toward the intermediate and ultimate results of enlightenment, transforming all sentient beings into a maṇḍala of great bliss.
Provenance
About this text
A sādhana for the practice of Akṣobhyavajra, the Śrīakṣobhyavajrasādhana belongs to the classical Tibetan tradition. The work is attributed to the Indian author Ratnavajra. It was translated into Tibetan by Padmākaravarman and the monk translator Rin chen bzang po, as preserved in the Tengyur, volume པི, where it spans thirty-eight pages. Within the Tibetan canon, it is situated in the collection of the Guhyasamāja and Related Tantras. The work enacts a ritual process beginning with homage to the Glorious Vajrasattva and the Guru Akṣobhya, the embodiment of the five wisdoms. It guides the practitioner through the visualization of a blue HŪṂ syllable upon a sun maṇḍala at the heart and the contemplation of a maṇḍala wheel filling the expanse of space. The practice integrates the offerings of form, sound, and smell with preparatory stages including refuge, the generation of bodhicitta, and the confession of misdeeds. A scholar or serious reader consults this text today to examine the specific ritual framework of Akṣobhyavajra practice, focusing on the integration of meditative visualization and ethical discipline as outlined in this classical translation.
Sanskrit title
Śrīakṣobhyavajrasādhana
Indian author
Ratnavajra
Tibetan translators
Padmākaravarman, zhu chen gyi lo tsa ba dge slong rin chen bzang po
The work is significant as a representative example of Vajrayāna ritual technology, demonstrating the synthesis of dhyāna, emptiness philosophy, and deity yoga. For the modern reader, it illustrates the precise technical requirements of Tibetan Buddhist praxis, specifically the use of visualization to restructure the practitioner's perception of reality.
Structure
Passages
Section
Description
1-8
Preparatory Rituals and Maṇḍala Construction
Initial homage, visualization of the heart syllable, and the establishment of the protection wheel and central deities.
9-12
Meditative Theory and Dhyāna
Discussion of the four purities, the four dhyānas as archways, and the nature of sensory liberation.
14-23
Transformation and Visualization
The transformation of consciousness into wisdom, the use of seed-syllables, and the visualization of light rays and songs.
27-40
Results and Philosophical Grounding
Analysis of intermediate results, the nature of form and delusion, and the cultivation of equanimity toward sentient beings.
42-52
Advanced Ritual Practice and Samaya
Details on deity hierarchies, offering rituals, mantra recitation, and the restoration of violated samaya vows.
In the language of India: Śrī-akṣobhya-vajra-sādhana. In the language of Tibet: dPal mi bskyod rdo rje’i sgrub pa’i thabs (The Sādhana of the Glorious Akṣobhyavajra). Homage to the Blessed One, the Glorious Vajrasattva!
I bow to the Guru Akṣobhya, the pervasive lord liberated from all obscurations, the embodiment of the five wisdoms, in whom the branches of self-manifesting awareness are gathered. Out of fear of delusion and the difficulty of attainment, and following the oral instructions of Jñānagarbha, I shall write this sādhana, which is clearly elucidated by Ratnavajra.
In this regard, a practitioner who has generated the mind of awakening through the cause of great compassion, who is adorned with qualities such as generosity, and who is especially devoted to the method of the non-duality of means and insight, should have received the empowerments of the glorious Guhyasamāja maṇḍala—namely, the water, crown, vajra, lord, name, vase, secret, and wisdom-knowledge empowerments, as well as the vows, prophecy, encouragement, and permission—according to the ritual. Then, in a place such as a mountain that is agreeable to the mind, one should smear a square maṇḍala with moon, sun, water, medicinal herbs, and fragrances, and scatter various fragrant loose flowers. If these are unavailable, one should perform everything mentally. There, sitting on a comfortable seat in the vajra posture, one should first purify the three doors of liberation and meditate on loving-kindness and the other [immeasurables].
Visualize a blue syllable HŪṂ, facing upward, upon a sun maṇḍala at your heart. In the expanse of space, visualize and contemplate that the maṇḍala wheel of your chosen deity and the gurus in embodied form, inseparable from it, completely fill the sky without any gaps, like a pod full of sesame seeds. From that HŪṂ, emanate all varieties of outer offerings, such as the vajras of form, sound, smell, taste, and touch, the seven precious jewels, victory banners, divine food, and so forth. According to some texts, one also emanates the knowledge consorts such as Locanā and the Vajra Dharmadhātu. Having perfectly made offerings to all those Tathāgatas, imagine that you yourself stand before each Tathāgata, bowing with devotion, prostrating, and remaining with palms joined and knees resting on the ground. Following that, one should cultivate the conviction that the offering, the offerer, and the act of offering—all three—are false, like a dream within a dream, and are of the nature of individual self-cognizing awareness. Likewise, one should cultivate the conviction that the object of confession, the confessor, the act of confession, and those before whom one confesses; the object of rejoicing, the rejoicer, and the act of rejoicing; the object of dedication, the dedicator, the act of dedication, and the destination of the dedication; and the object of supplication, the supplicant, and the act of supplication are likewise of the nature of individual self-cognizing awareness.
Contemplate all three [the refuge, the generation of bodhicitta, and the confession] as before, and perform the confession of misdeeds and so forth in this manner:
"I exhort all the Buddhas, who grant relief to all who desire it, and so forth. May the teachings, equal to the limits of space, cause the entire world to appear without sin."
And: "From the 'Play of the Mind' and so forth, perform the three [refuges] up to: 'Now I shall abide in the state of suchness.'"
Then, focus on the entire realm of sentient beings included within the three states of existence, who are tormented by the views explained as the transitory collection and so forth, and by sufferings such as birth. Think: "Alas! These sentient beings are completely agitated by the swarms of crocodiles such as attachment. In the great ocean of saṃsāra, which possesses the very deep waters of the conceptualizations of 'I' and 'mine,' their boat of the suchness of unsurpassed method and insight has been destroyed. They are tossed about by the waves of karma and afflictions, such as birth and other sufferings. Since they have become protectorless and are utterly afflicted, may I become the glorious Akṣobhyavajra and, having rescued them from this ocean of saṃsāra—which is both great suffering and the cause of suffering—take them up by the power of the samādhi of method and insight."
Thinking, "I shall establish them on the precious island of unsurpassed, perfectly complete awakening, which is by nature the supreme, sublime, and vast bliss," one should generate great compassion for them and meditate on the ultimate bodhicitta, which is characterized by engagement. Furthermore, because it is free from the essence of subject and object, it is emptiness; because it does not produce any other cognition, it is likewise signless. Since the three realms, which are distinct from mere cognition, do not exist at all, when one definitively examines them as being without conceptualization, one does not form any aspirations; therefore, all things, both moving and non-moving, are wishless. Thus, one should contemplate one's own mind, which is the essence of the three doors of liberation, as being self-cognizing and not material, and then bless it with intense devotion to the meaning of the mantra to be explained below: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVĀTMAKO ’HAṂ. Then, one should visualize that very mind as a sun maṇḍala, upon which is a blue syllable HŪṂ; from that HŪṂ, which is marked by a vajra with a sun at its hub, vajras are emanated in all directions, and one meditates on the earth itself as being of the nature of vajra. Then, outside the protection wheel, one should clearly visualize a triangular red fire maṇḍala arising from RAṂ, which, being stainless, binds the directions as one desires.
Within that, the boundary is sealed by a maṇḍala of the great powerful earth element, marked at its four outer corners by three-pointed vajras arising from a yellow syllable laṃ. Having established the interior of the boundary with wrathful vajras arising from hūṃ, blazing like the fire at the end of an aeon, one should meditate on a vajra lattice atop the enclosure, appearing like blazing fire, arising from a white syllable baṃ as a maṇḍala of water.
Below that, in the center of the enclosure and lattice, upon a ground of vajra nature, is a ten-spoked wheel, yellow in color, which revolves instantaneously. These are the ten wrathful deities, the essence of the ten knowledges as taught in the extensive sūtras such as the Arya-śatasāhasrikā-prajñāpāramitā: the knowledge of suffering, origin, cessation, and the path; the knowledge of exhaustion, non-arising, phenomena, subsequent realization, and complete purification; and the knowledge of the conventional and the knowledge of others' minds. Alternatively, each may be considered the nature of the ten wisdoms (jñāna); according to other texts, the five wisdoms such as the mirror-like wisdom and the five purified aggregates are their causes, and thus they are called the five wisdoms. Following the oral instructions, the ten spokes are in the cardinal and intermediate directions, as well as above and below.
At the hub of the wheel, one should visualize, exactly as they are, the nature of the vajra Hūṃkāra—or alternatively, Uṣṇīṣa, Vairocana, and so forth—who are the very essence of the ten wisdoms just explained and who utterly subdue obstructors. Regarding the directions and body colors of these wrathful deities, they are as follows: on the eastern spoke is the wrathful Yamāntaka, blue in color, with three faces; the right and left faces are white and red, respectively. It is certain that with the first two hands of all [these deities], they perfectly embrace a consort similar to themselves, while the remaining hands hold a hammer, a sword, a jewel, and a lotus, respectively. In the south is Prajñāntaka, white in color, with right and left faces blue and red, holding a staff, a sword, a jewel, and a lotus. In the west is Padmāntaka, red in color, with right and left faces blue and white, holding a lotus, a sword, a jewel, and a wheel. In the north is Vighnāntaka, who is similar to Yamāntaka, but holds a wrathful vajra, a sword, a jewel, and a lotus. In the southeast is Takkirāja, the wrathful deity, blue in color and graceful in appearance, with right and left faces white and red, holding a hook, a sword, a jewel, and a lotus. In the southwest is Nīladaṇḍa, blue in color, with right and left faces white and red, holding a staff, a sword, a jewel, and a lotus.
In the northwest is Mahābala, similar to Yamāntaka, holding a trident, a sword, a jewel, and a lotus. Except for Rāgarāja, all from Yamāntaka to Mahābala have ugly forms: their brows are furrowed, their hair blazes upward from the center, their beards, brows, and eyes are orange-red, their mouths are agape with tongues lolling, their fangs are bared, and they laugh "ha ha." Their bodies are adorned with venomous snakes, and they are short with pendulous bellies. In the northeast is Acala, similar to Rāgarāja, holding a sword, a vajra, a jewel, and a lotus. Above is Uṣṇīṣacakravartin, yellow in color, with a blue face to the right and a white face to the left, holding a yellow wheel, a sword, a jewel, and a lotus, surrounded by a blazing wheel. Below is Sumbharāja, similar to Rāgarāja, holding a vajra, a sword, a jewel, and a lotus. In the hub of the wheel is Hūṃkāra, similar to Sumbharāja, holding a vajra, a sword, a hook, and a noose. To the left and right sides, Maheśvara and his consort lie on their backs, with [the deity] standing with his left leg extended, treading upon the left ear and the two breasts respectively. Among these, from Rāgarāja to Vajrahūṃkāra, they are wrathful and graceful, with slightly bared fangs, no beards, and adorned with jeweled crowns and many precious ornaments.
From Yamāntaka up to Vajra-Hūṃkāra, they all stand with the left leg extended upon a seat of a variegated lotus and a sun disk, and possess a maṇḍala of solar radiance. Then, in the center of the protection wheel, one should meditate on Vajra-Hūṃkāra—or whichever of one’s chosen deities is appropriate—transforming into the dharmodayā mudrā, which stands facing upward. It is triangular, representing the complete purity of body, speech, and mind; within it is the nature of space. In its center, one should meditate on a lotus and a variegated vajra. Within that dharmodayā, upon the hub of the variegated vajra, is a moon maṇḍala. Upon this, the syllable BHRŪṂ transforms into a twelve-spoked wheel, which is the essence of the purity of the twelve links of dependent origination, beginning with ignorance. At its hub, one should contemplate the syllable BHRŪṂ upon a moon maṇḍala. Preceded by the emanation of the Tathāgatas, the syllable BHRŪṂ and the wheel transform into the maṇḍala of the ground, which perfectly arises from the limbs of Vairocana together with his consort, and is the essence of the purity of the thirty-seven factors of enlightenment. Furthermore, because the Tathāgatas and ordinary beings are equal in the essence of non-dual suchness, it is four-cornered.
Likewise, by means of the application that engages with the various branches through the very fact that the body, feelings, mind, and phenomena are devoid of being one or many, one establishes mindfulness with a mind that is secluded from grasping and so forth. Thus, the four purities of the applications of mindfulness—known as the body, feelings, mind, and phenomena—are the eastern gate.
The four purities of diligence—known as the gradual undertaking, the thorough protection, the individual investigation, and the earnest application—in order to abandon unwholesome states that have arisen and to prevent those not yet arisen from arising, and to produce wholesome states not yet arisen and to maintain those already arisen, are the second, the southern gate.
The four purities of the bases of miraculous power—namely, aspiration, diligence, mind, and investigation—are the third, the western gate.
The five purities of the faculties—namely, faith, diligence, mindfulness, meditative concentration, and insight—are the fourth, the northern gate.
The first dhyāna, possessing five branches: applied thought, sustained thought, joy, bliss, and one-pointedness of mind; the second, possessing four branches: internal clarity, joy, bliss, and one-pointedness of mind; the third, possessing five branches: equanimity, mindfulness, alertness, bliss, and one-pointedness of mind; and the fourth, possessing the purity of equanimity, the purity of mindfulness, and [the absence of] suffering—
The fourth [dhyāna] possesses four branches: the absence of pleasant feeling and one-pointedness of mind. Thus, the four pure dhyānas in successive order are the four archways. It is completely surrounded by the four cornices that are the pure samādhis of Śūraṅgama, Gaganagañja, Vimala, and Siṃhavikrīḍita. Likewise, the cornices are occupied by hosts of goddesses who hold various types of offerings, representing the pure dhāraṇīs of patience, dharma, meaning, and mantra. It is adorned with various ornaments of every kind of jewel, which completely fulfill the diverse intentions of all beings without exception. Because it proclaims the sublime Dharma of the nine branches of the scriptures—arising according to the needs of those to be trained, namely: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, itivṛttaka, jātaka, and vaipulya—it is like the sound of various bells at the tips of banners stirred by the wind. Because wisdom itself is clarity, it is like a mirror; thus, it is the mirror. Its nature is characterized by the seven factors of enlightenment: mindfulness, the thorough discernment of phenomena, joy, pliancy, samādhi, diligence, and equanimity. It is adorned with the purity of excellent flowers and the lattice-work and half-lattice-work, as well as the moon and the sun.
Possessing a mirror, a garland of flowers, and a blazing fly-whisk, the viewing of forms by one who possesses form is the first liberation. Viewing external forms while perceiving no internal form is the second. Abiding in the attainment of the beautiful liberation, having realized it directly with the body, is the third. The sphere of infinite space is the fourth. The sphere of infinite consciousness is the fifth. The sphere of nothingness is the sixth. The sphere of neither perception nor non-perception is the seventh. The meditative absorption of cessation is the eighth. Thus, regarding the eight liberations, the Mother of the Victors states: "The viewing of forms by one who possesses form, having overwhelmed them through the aspects of emptiness, signlessness, and wishlessness, is the first liberation," and so on, up to: "In that very same way, the meditative absorption of cessation, having overwhelmed it through the aspects of emptiness, signlessness, and wishlessness, and viewing it, is the eighth liberation." Furthermore, this was explained by the venerable Ānandagarbha in his Extensive Commentary on the Śrīparamādya: "The purification of these eight liberations is respectively beautified by the eight pillars, such as the wheel and so forth. Upon these eight pillars, a circular vajra garland completely encircles them, representing the unimpeded turning of the wheel of Dharma by all the Buddhas in the manner of a vajra."
Because there is no distortion regarding form and the other [sensory objects], it is endowed with the five unsurpassed and infinite qualities of desire. It is beautifully adorned with the five offerings of the utterly pure dharmadhātu. Although it is shown to be inseparable from all wandering beings without exception, it is unstained by the faults belonging to them; thus, it is beautified by a seat of various lotuses together with their stalks. Within the nineteen divine abodes, it dispels the darkness inherent in the continuums of all sentient beings without exception and completely dries up the mire of the ten non-virtues. Because it brings the sprouts of the mind of awakening (bodhicitta) to full maturity, there are seven sun seats, which are the very essence of insight. Likewise, because it pacifies the torment of the afflictions of all sentient beings and causes the sprouts of the roots of virtue to flourish, there are twelve moon seats, which are the very essence of great compassion, situated upon various lotus cushions. Because it is moistened by compassion and because the accumulations of merit and primordial wisdom (jñāna) are fully perfected, it is adorned with full vases. Because it is the very essence of the five primordial wisdoms, it is a multi-storied palace completely formed from the five colors. Through the purity of these, one should meditate on one’s own mind itself in such a form. Then, in the center of its vase, upon a moon seat, is that which generates the thirty-two marks of a great being.
One should meditate on the moon of the wisdom of one’s own mind, which is the essence of insight, fully accomplished from two garlands of the sixteen vowels, doubled by being arranged in both forward and reverse order. Above that, one should meditate on a second moon maṇḍala, which is the essence of great compassion, fully accomplished from the complete eighty letters: the sixteen vowels arranged in a single garland in the center of the sixty-four consonants (the letters to be clarified) arranged in two rows. These two moons should be viewed as the pure mirror-like wisdom (ādarśa-jñāna) resulting from the transformation of the ālaya-vijñāna. Through the unification of these two, the afflicted mental consciousness (kliṣṭa-manas) is transformed into the wisdom of equality (samatā-jñāna).
Above that, from the syllable HŪṂ, there arises a five-pronged vajra, pale red like a precious gem, pointing upward. This vajra represents the five wisdoms, such as the mirror-like wisdom, which are the essence of the purification of the five aggregates, such as form. At the hub of the vajra, one should meditate on the syllable HŪṂ resting on a moon, which is beyond expression and the expressed, and is the nature of the discriminating wisdom (pratyavekṣaṇā-jñāna) resulting from the transformation of the conceptual consciousness (manovijñāna).
Then, after the Tathāgatas have been emanated to benefit sentient beings and subsequently reabsorbed, one recites: OṂ VAJRA-ĀTMAKO ’HAṂ.
The pride of "I am" is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), which is the transformation of the engaging consciousness (pravṛtti-vijñāna). Immediately thereafter, through the instantaneous transformation of the wisdom moon, the sign, and the seed-syllable, one visualizes oneself as the glorious Samantabhadra, the supreme Sage, formed from the condensed subtle atoms. He possesses three faces, purified as the three doors of liberation that give birth to the Victors. His first face and his entire body are white like the full moon; his right and left faces are blue and red. Because he has reached the ultimate limit of emptiness and great compassion, he possesses a sublime body that is the nature of method and insight, adorned with various blazing ornaments and six arms. With his first two hands, he embraces a consort who resembles himself, holding her lower lip with his teeth. In his remaining hands, he holds a red vajra, a sword, a jewel, and a lotus, respectively. Seated in the vajra posture, he wears a crown of matted hair adorned with Akṣobhya. One should meditate on him as the very nature of the utterly pure sphere of phenomena (dharmadhātu).
Then, having correctly perceived that the worlds of sentient beings to be tamed by great passion are suitable vessels to be tamed by the glorious Guhyasamāja, he joyfully causes the assembly of Victors to enter his own body with a sound of great delight. These become the nature of the goddesses, such as Locanā and the others, who are the very essence of the objects of the senses, such as form and so forth. Then, he emits them once again from his own body.
One should cause them to enter into one’s own awareness exactly as it is. Then, likewise, the Tathāgatas should be absorbed into one’s own body in the form of a maṇḍala wheel. The melted moon is then emitted from one’s own secret vajra into the lotus of one’s own awareness; from its complete transformation, one should visualize the maṇḍala of the support and the supported, presided over by Akṣobhya and consisting of nineteen deities. In order to provide relief to the entire assembly of wandering beings without exception, they should be caused to enter therein. Following that, the Tathāgatas such as Vairocana and the others are absorbed into one’s own body. From the melting of the bodhicitta, it is emitted through the path of the secret vajra, and one should meditate that this confers empowerment upon them. Then, by those rays of light of the bodhicitta, all sentient beings are touched. In an instant, one should visualize them as having three faces and six arms, possessing the nature of the supreme bliss of the union of method and insight, and as being the very essence of the maṇḍala wheel, such as Kṣitigarbha and the others. Following that, from the seed syllables KṢIṂ, JRĪṂ, KHAṂ, GAṂ, ṢKAṂ, and SAṂ, one should sequentially emanate the pure essences of the eyes, ears, nose, tongue, body, and mind: Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra, preceded by the recitation of their respective seed syllables.
Similarly, from the seed syllables jaḥ hūṃ baṃ hoḥ khaṃ raṃ, one should emanate the outer and inner forms of the Vajra Ladies of Form, Sound, Smell, Taste, Touch, and the Dharmadhātu. From the seed syllables laṃ māṃ paṃ tāṃ, one should emanate those who arise from the suchness of the nature of the world—the essence of earth, water, fire, and wind, and Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. From brūṃ āṃ jrīṃ khaṃ hūṃ, one should likewise emanate the Tathāgatas Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya, who are the essence of the aggregates of form, feeling, perception, mental formations, and consciousness, respectively.
Some say that these very seed syllables generate each of these as the mudrā of the source of phenomena (dharmodayā). Others say that these are to be used for the purification of the eyes and so forth. Still others say that because the Tantra states: "In this vajra space, whatever sentient beings have truly arisen from the samaya of body, speech, and mind, they are touched by the glory of the vajra, and all of them attain the wisdom of the three vajras of the Tathāgatas, the Arhats, the perfectly complete Buddhas," it is neither a matter of generation, nor should one understand these as the purification of the eyes and so forth.
Furthermore, if that were the case, the Buddha Jñānapāda would also have said, "It should be generated by the vajra seed-syllable," and "The eyes and so forth should be purified." Although the great poet himself would have been able to teach it in that way, he did not do so; and since the venerable Dīpaṃkarabhadra also did not mention any such distinction in his Maṇḍalopāyikā, it remains certain that in every respect it is an emission and not a generation.
Following that, one should place the gandharva of the maṇḍala of one’s chosen deity into one’s own mouth, like Ānanda. The melted bodhicitta emerges through the vajra path into the lotus of one’s consort. One should visualize it as the essence of great insight and compassion, interspersed with two red hoḥ syllables, and as the essence of body, speech, and mind, the three syllables oṃ āḥ hūṃ. Then, one should visualize those five syllables melting through the blazing of the great passion of method and insight. Furthermore, through the light rays, the awareness of Vajrasattva also melts into the moon, and one should visualize the maṇḍala of bodhicitta in the form of a moon-disc upon the central moon seat. Then, through long-term familiarization, one should cultivate the natural states of love, compassion, and joy.
One should contemplate the four songs, beginning with "Activity in the realm of sentient beings," which arise through the sequence of being exhorted by the sound of songs produced when Māmakī and the others—whose nature is the concordant cause of great equanimity—are stirred by the light rays of the Tathāgatas. Having actualized this exhortation, one perceives the dharmadhātu as if in decline because the welfare of others is incomplete. Through the conviction that it is like an illusion, one becomes the syllable HŪṂ, which has undergone transformation preceded by the emanation of the Tathāgatas and so forth, and which abides upon a sun maṇḍala. From the complete transformation of that, one visualizes a blue vajra—the purity of hatred—which has a slightly wrathful form and is marked with a HŪṂ at its hub. From the light of that, the Tathāgatas emerge, perform the ultimate benefit for wandering beings, and re-enter it. From its complete transformation, one meditates on oneself as the deity, with a central face like a dark blue jewel, slightly baring its fangs, and right and left faces white and red. With two hands, one embraces a consort similar to oneself; the remaining hands hold, in order, a blue vajra, a sword, a jewel, and a lotus. Seated in the vajra posture, adorned with all ornaments, and wearing matted hair and a crown, one should meditate on oneself upon a sun maṇḍala, holding the lower lip of a consort-goddess similar to oneself, whose essence is supreme joy. Then: "Through attachment to existence, existence is endless; if attached to peace, prosperity is lost."
By stating this, one correctly relies upon great compassion that is without objective reference, having cultivated it with devotion, continuity, and for a long duration; this is the conventional [level]. Likewise, by relying upon the non-erroneous emptiness, the continuum of conceptualizations such as the notions of "I" and "mine" is not established upon the attainment of the stages. From the stainless illusory samādhi of method and insight—which is like an illusion, pure, worldly, and non-erroneous—one should arise as the essence of great bliss, possessing the nature of the profound and the vast, like a wish-fulfilling jewel. One should perform the activities for the benefit of all beings without exception for as long as saṃsāra lasts, remaining neither in existence nor in peace, and having cultivated intense devotion to one's own identity as the essence of the dharmadhātu, one should perform the blessing: oṃ dharmadhātu-svabhāva-ātmako ’ham. This is the first [stage], the minor result of concordant cause and the minor branch of approach.
Then, because one will not become omniscient without the characteristic of blessing the aggregates, elements, and sense bases—which is free from [ordinary] maturation—one must bless the aggregates, elements, and sense bases. For that purpose, one should visualize in the two eyes a white eight-spoked wheel resting upon a moon maṇḍala, with the syllable kṣīṃ at its hub. From its light rays, the maṇḍala wheel of Kṣitigarbha performs the benefit of beings.
Entering into that very state, one should visualize the transformation of all those [elements] into Kṣitigarbha, who is like Vairocana and wears a precious crown. Likewise, in the two ears, from the blue syllable JRĪṂ and the transformation of a vajra, there is Vajrapāṇi, who is like Akṣobhya. In the nose, from the yellow syllable KHAṂ and the transformation of a jewel, there is Ākāśagarbha, who is like Ratnaśrī. On the tongue, from the red syllable GAṂ and the transformation of an eight-petaled lotus, there is Lokeśvara, who is like Amitābha. Inside the hollow of the skull, from the green syllable ṢKAṂ and the transformation of a sword, there is Sarvanīvaraṇaviṣkambhin, who is like Amoghasiddhi. In the mind, from the white syllable SAṂ and the transformation of a vajra, one should visualize Samantabhadra, who is like Vajrasattva.
In the sense base of form, from the syllable JAḤ and the transformation of a mirror, there is Rūpavajrā. In the sense base of sound, from HŪṂ and the transformation of a lute, there is Śabdavajrā. In the sense base of smell, from BAṂ and the transformation of a perfume conch, there is Gandhavajrā. In the sense base of taste, from HOḤ and the transformation of a vessel of flavors, there is Rasavajrā. In the sense base of touch, from KHAṂ and the transformation of various garments, there is Sparśavajrā. In the sense base of phenomena, from RAṂ, the transformation of the source of phenomena (dharmodaya) that arises from it, one should visualize Dharmadhātuvajrā.
Likewise, in the external and internal earth element, from LAṂ and the transformation of a wheel, there is Locanā.
From the complete transformation of the syllable māṃ and a blue utpala lotus within the water element, Māmakī arises. From the complete transformation of the syllable paṃ and a lotus within the fire element, Pāṇḍaravāsinī arises. Within the wind element, from the complete transformation of the syllable tāṃ and a yellow utpala lotus, Tārā should be visualized. From the complete transformation of the syllable brūṃ and an eight-spoked wheel within the aggregate of form, Vairocana arises. From the complete transformation of the syllable āṃ and a nine-faceted jewel within the aggregate of feeling, Ratnasambhava arises. From the complete transformation of the syllable jrīṃ and a lotus within the aggregate of perception, Amitābha arises. From the complete transformation of the syllable khaṃ and a sword within the aggregate of formations, Amoghasiddhi arises. Within the aggregate of consciousness, from the complete transformation of the syllable hūṃ and a vajra, Akṣobhya should be visualized. In the hearts of these [deities], upon their respective seats, one should visualize their respective seed-syllables in the center of the previously described emblems.
This is the minor ripened fruit and the minor branch of near-attainment; it is the second [stage]. Here, some claim that because it is stated: "By the rays of light from their own seed-syllables, the internal sense bases, such as the eyes, are filled with Kṣitigarbha and the others as appropriate," the blessing of the six internal sense bases is itself the near-attainment. However, others say this is not so. Why? Because the ripened fruit is characterized by omniscience, and that omniscience is characterized by the thorough knowledge of the aggregates, elements, and sense bases, both internal and external.
Therefore, the eyes and so forth should be viewed as the external sense bases (āyatana), as well as the elements (dhātu) and aggregates (skandha), which are to be correctly blessed. Furthermore, according to the scriptures, it is said: "O monks, one who is called 'omniscient' is one whose knowledge encompasses the five aggregates, the twelve sense bases, and the eighteen elements; that is the omniscient one." Moreover, it is logical that through superior meditation, a superior result is attained; thus, "superior" means supreme, and "incomplete" is not the case. Then, by attaining the dharmakāya, saṃbhogakāya, and nirmāṇakāya, one acts for the benefit of beings; this is called the blessing of the pure mind, speech, and body as the dharmakāya, saṃbhogakāya, and nirmāṇakāya.
Furthermore, from the hūṃ on the moon at the heart, a vajra arises. At its hub, upon a moon, one meditates on a hūṃ itself, from which a subtle vajra marked with a hūṃ at its hub emerges. From the mass of light rays of that [vajra], preceded by the emanation of the tathāgatas and so forth, that seed-syllable of the subtle vajra completely transforms. In the center of the moon-mark at the heart, there appears the dharmakāya, the very essence of the mahāmudrā, like the Mind-Vajra. At its heart, one should visualize a hūṃ at the hub of a vajra resting on a moon, and from that, the Mind-Vajras are perfectly emanated. One should then cultivate the intense conviction that these, together with the tathāgatas who have been perfectly established since beginningless time, fill the entirety of space through their attachment to the activity of benefiting beings.
From the hūṃ situated at the center of the vajra symbol of one’s own mind, light rays of Rūpavajrā and the others are emanated. Visualize that these enter into the awarenesses of those [deities] who are similar to oneself. Since they have become the very nature of vast and extensive supreme joy, visualize that they are thoroughly pleased and highly honored, and that they are thus delighted. In order to bless one’s own mind as the vajra mind, one should perform the blessing for both one’s own emanations and the Tathāgatas who have resided in the hearts [of the Buddhas] since beginningless time, using the two verses beginning with "Glorious Vajra":
"Holding the glorious vajra mind,
By meditating on the three indivisible vajras,
Having blessed me this very day,
Please act with the vajra mind!"
This refers to one’s own emanations since beginningless time.
"Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Having blessed me this very day,
Please act with the vajra mind!"
This refers to those who have been perfectly established since beginningless time.
Then, immediately after making this supplication, visualize that they enter into one’s own nature as the vajra mind and that one is blessed by them. In order to become equal in nature with the vajra mind of all the Tathāgatas, recite: oṃ sarvatathāgatacittavajrasvabhāvātmako ’ham. By saying this, one should maintain the pride of non-dual purity.
Likewise, between the two breasts, without having made a formal supplication, one should visualize the wisdom-being (jñānasattva) in the solar maṇḍala as being of the nature of the samaya-mudrā, like the samayasattva, at the hub of the vajra. In the throat as well, as before, from the syllable ĀḤ, at the hub of a lotus, one should visualize the syllable ĀḤ and the complete transformation of the lotus into the pure saṃbhogakāya, the nature of the dharma-mudrā, as Vāgvajra Lokeśvara. Preceded by offerings and so forth, one should visualize the blessing, reciting:
"Through meditating on the three indivisible vajras,
The glorious path of the Dharma speech,
Having blessed me this very day,
Please act with the vajra speech.
All Buddhas residing in the ten directions,
Through meditating on the three indivisible vajras,
Having blessed me this very day,
Please act with the vajra speech.
OṂ SARVA-TATHĀGATA-VĀK-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ."
Following that, likewise at the crown of the head, from the syllable OṂ situated upon a lunar maṇḍala, an eight-spoked wheel arises. From the syllable OṂ and the complete transformation of the wheel, one should visualize the pure nirmāṇakāya, the nature of the karma-mudrā, as Kāyavajra Kṣitigarbha. Preceded by a supplication, one should then assume the divine pride, reciting:
"Holding the glorious vajra body,
Through meditating on the three indivisible vajras,
Having blessed me this very day,
Please act with the vajra body.
All Buddhas residing in the ten directions..."
By meditating on the three indivisible vajras, may I be blessed this very day; I pray that you act through the vajra body. OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. One should meditate that these, such as the vajra mind and so forth, are each sealed by the four mudrās and, being devoid of their own characteristics, are naturally luminous. This is the minor result of human effort and the minor branch of accomplishment.
Then, since one cannot become a perfectly complete Buddha without being empowered as a Dharma King of the three realms, one should meditate on the minor result of empowerment and the minor branch of great accomplishment. Furthermore, light rays radiate from the seed syllable at the heart of the wisdom-being (jñānasattva), perfectly invoking the hosts of Tathāgatas residing in the ten directions. From those light rays, the hosts of vidyās such as Locanā and others—each holding a precious vase filled with the bodhicitta of their own purified family—along with various outer offerings such as Rūpavajrā and so forth, auspicious songs, and the sounds of music, should be meditated upon as conferring empowerment upon oneself. Following that, one should meditate on Vajrasattva upon one’s own crown, formed from the complete transformation of that water of bodhicitta at the crown of the head. This is the minor result of empowerment and the minor [branch] of great accomplishment. Now, having meditated for a long time, continuously and with devotion upon these minor [stages]...
Since the intermediate [approach] is what is to be meditated upon, one should meditate on the intermediate approach itself in order to complete the results, such as the intermediate concordant cause and so forth. Regarding this, some maintain that the intermediate approach consists of the sequence beginning with the confession of misdeeds and proceeding through the preliminary meditation on the melting of the moon within the celestial mansion, up to the separate generation of the vidyā, followed by the summoning, entering, binding, and subjugating of the vidyā who is similar to oneself. However, others maintain that this is not the case, because it contradicts the phrase "viewing in that way" and because it is explained by the phrase "having emanated." While a great poet might indeed be able to say "emanating in that way," it is not explained so; for if it were, it would be taught without any doubt. Furthermore, [if it were so], the generation would be purposeless, or it would follow that each member of the maṇḍala must be generated as an individual vidyā, because there would be no distinction. If one argues that there is a distinction, then it would have to arise from the aspect of method and the aspect of insight. Yet, no such distinction is shown in the maṇḍala ritual. Therefore, since a beginner is unable to meditate on the body color, hand symbols, and so forth all at once, it is logical to say that the subsequent contemplation of the body color, hand symbols, and so forth is the intermediate approach. Thus, the phrase "viewing in that way" also follows the proper sequence. Enough of this excessive elaboration. Regarding that, the blessing of the eyes and so forth is as before.
The intermediate ripened result and the intermediate accomplishment. The blessing of the mind, speech, and body without being requested is the intermediate result of human effort and the intermediate accomplishment. Empowerment is the intermediate result of power and the intermediate great accomplishment.
Then, regarding the blessing by all the tathāgatas of the ten directions: from the crown of the head to the breasts, upon a moon maṇḍala, the syllable OṂ and a wheel transform into the nature of the subtle particles of Vairocana, the color of one’s own deity. From the heart to the navel, upon a sun disk, the syllable HŪṂ and a vajra transform into the nature of Akṣobhya. From the navel to the secret place, the syllable SVĀ and a jewel transform into the nature of the subtle particles of Ratnasambhava. From the secret place to the knees, from the syllable ĀḤ and a lotus arises the nature of the subtle particles of Amitābha. From the knees to the feet, the syllable HĀ and a sword transform into the nature of the subtle particles of Amoghasiddhi; one should meditate on the body of insight in its own color in that manner.
Then, from the transformation of the HŪṂ at its secret place, there is a red eight-petaled lotus with various filaments arising from the syllable A.
Likewise, from the complete transformation of one’s own secret hūṃ, generate a five-pronged or single-pronged red vajra, the jewel-tip of which arises from oṃ. According to the oral instructions, visualize the bodhicitta as the clear syllables of wrathful activity within the sādhana of both [the male and female deities]. Because this is the method that accords with the cause of supreme insight, one should cause all the tathāgatas to enter one’s own body and the bodies of both [partners]. Having cultivated the conviction that each is the nature of a maṇḍala of subtle particles, and realizing one’s own body to be inseparable from them, one should cultivate the superior conviction, "I shall please all the tathāgatas," and then begin the union of the vajra and the lotus.
Then, the pride of non-duality with the meaning of the equality that is the nature of the tathāgatas who are subsequently pleased by the nature of phenomena is expressed as: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Thus, from the meditation on emptiness up to the culmination of the subsequent pleasing is the "Initial Application" (prathamasandhi) samādhi. Regarding the meditation on the intermediate samādhi, because it realizes the ultimate limit of the supreme, it is called "Great." Therefore, in order to generate that, one should meditate on the "Supreme King of the Maṇḍala" (maṇḍalarājāgrī) samādhi.
Then, with the hook of light rays from the syllable HŪṂ residing at the center of the emblem in the heart of the wisdom-being (jñānasattva), the hosts of tathāgatas dwelling in the ten directions are summoned and drawn into that very place. As they melt into bodhicitta, it is emitted through the path of one’s own secret vajra. One should visualize it abiding within the secret lotus of a wisdom consort identical to oneself, and from its complete transformation, visualize it as one’s own seed-syllable. Following the preliminary stages of emanating the tathāgatas and so forth, that very seed-syllable is completely transformed. One should stabilize the maṇḍala consisting of nineteen deities, including both the support and the supported, complete with their respective body colors, seats, faces, hands, hand-symbols, and so on. Having received the authorization from one’s own lord according to the oral instructions, one recites one’s own name and proclaims the vajra identity. Preceded by the recitation of the emanation mantra, one should gradually emanate each deity from that [seed-syllable].
With the mantra "VAJRA DHṚK," one perfectly exhorts [the deity] and emanates Akṣobhya—the essence of the aggregate of consciousness, the mind, great hatred, and the utterly pure dharmadhātu—endowed with the faces and so forth previously described. He pervades all the world systems of the ten directions and, through various distinctions of entering via sounds, emanations, and miracles, inspires faith according to the respective fortunes [of beings]. Having turned back one’s own disciples from the clinging to "I" and "mine," [he acts].
Furthermore, in accordance with the objects of desire for "I" and "mine," one should apply the great hatred—which is the nature of the great enemy of all afflictions, characterized by the afflicted aversion toward those very things—by definitively teaching emptiness as the antidote to "I" and "mine." One should then contemplate that consciousness is merely a conceptualization, and that the consciousness of its own specific characteristic is emptiness. By showing that the stains are adventitious and that the nature of the mind is luminous, one definitively establishes the utterly pure dharmadhātu. Then, having returned, one should imagine entering into one's own vajra body, speech, and mind.
In this context, the distinction between the intended expression of cause and effect is merely a matter of differentiation. Regarding the distinction of purification, the yogin of Akṣobhya, by means of this very mantra vajradhṛk, should cause the Great Vajradhara to emerge and enter into oneself; some explain that Vajradhara is Akṣobhya. Others say that while Vajradhara is Akṣobhya, Akṣobhya is not necessarily Vajradhara. Similarly, for Samantabhadra and the others, by means of jinajik, one should visualize the aggregate of form, the body, and great delusion as the Great Vajradhara of the mirror-like pure body, possessing a body color, faces, and so forth, together with a white eight-spoked wheel, a sword, and a jewel.
Holding a lotus, and likewise, by the statement "it is form because it is characterized primarily by delusion and is susceptible to transformation," the very absence of a limit to that [form] demonstrates that delusion itself is non-existent. By clearly illuminating dependent origination and seeing the true meaning, and having dispelled the discordant delusion, the mind of delusion is cleared away; thus, he is established as the Great Delusion. Having definitively realized him as the mirror-like wisdom, he returns and sits upon the lotus seat in the eastern direction.
With the mantra Ratnadhṛk, the aggregate of feeling and the essence of the purity of pride and the wisdom of equality—Ratnasambhava—is emanated. His entire body is yellow, with a yellow face, a blue face to the right, and a white face to the left, making three faces. He holds a nine-faceted emerald, a sword, a wheel, and a lotus. As before, by thoroughly demonstrating that all phenomena are equal to space, he dispels the afflicted pride—the nature of the afflicted mental consciousness consisting of pride and the notion of "I." By realizing the aggregate of feeling as emptiness through the absence of both feeling and a feeler, and having definitively realized him as the wisdom of equality, he sits in the southern direction upon a multicolored lotus and sun seat.
With the mantra Ārolik, the aggregate of perception...
The essence of the purified speech, passion, and discriminating wisdom is Amitābha. His entire body and his first face are red, and he possesses three faces—the right blue and the left white. He holds a lotus, a sword, a jewel, and a wheel. Because all phenomena are inexpressible through the very nature of individual self-knowing awareness, he teaches that "who is it that possesses passion, and where would it be attached?" Thus, as before, he turns those blinded by passion—characterized by attachment to the objects of contaminated phenomena and arising from the view of "I" and "mine" and the nature of bliss—away from that ordinary conceptualization dominated by passion, and definitively establishes them in the great passion characterized by attachment to the activity of uncontaminated joy for all sentient beings. Having also definitively established them in discriminating wisdom, he returns and sits upon a variegated lotus and sun-disc seat in the west. From the mantra prajñādhṛk, there is Amoghasiddhi, the purified aggregate of formations, envy, and all-accomplishing wisdom. His entire body and his first face are green, with a blue face to the right and a white face to the left. He possesses three faces and holds a sword, a wheel, a jewel, and a lotus. As before, he turns them away from envy, which is characterized by resentment toward the qualities of others and is dominated by envy.
"I myself shall establish all these sentient beings in unsurpassed, perfect, and complete awakening; I shall not allow any opportunity for others." Having established himself in such a state of great envy and having definitively realized the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), he sits to the north upon a seat of a multicolored lotus and a sun disk. All of them possess the most beautiful crest of matted hair, adorned with the blazing light of various jewels. They are the nature of method and insight, arisen from the stainless meditative absorption (samādhi), and are the nature of the descent of great bliss. The Lord, with his first two hands, embraces a consort (vidyā) similar to himself, and he holds a crown of various jewels and all the blazing ornaments.
By the mantra moharati, the goddess Locanā—the essence of the earth element, the door of liberation of emptiness (śūnyatā), great compassion, and the purity of the perfection of method—is established. She is like a consort similar to Vairocana. Having applied herself to the protection of all sentient beings without exception from suffering through the perfection of method and great compassion, she teaches and explains the emptiness of all phenomena. In a manner free from weariness in bearing the burden of the welfare of all sentient beings, she possesses a mind equal to the earth, clears away her own faults, remains unshakable, and engages in the welfare of beings, swiftly attaining manifest awakening through bliss.
Having been definitively applied to the three aspects of the perfection of skillful means, she is definitively applied to the stage of "Gone Afar" (dūraṃgamā). Returning, she dwells in the direction of fire in the manner of performing pacification. The goddess named Dveṣarati is the essence of the water element, the signless door of liberation, great loving-kindness, and the purity of the perfection of aspiration. She is like the awareness that is similar to Akṣobhya himself, holding a red utpala, a sword, a jewel, and a lotus. Having definitively applied all sentient beings who lack great loving-kindness and the perfection of aspiration to the enjoyment of happiness, and having generated the suchness of all phenomena as being signless, she performs the activity of pacifying the craving and so forth of all sentient beings without exception. With a mind equal to water, and possessing a continuous stream of activity for the benefit of beings connected to her own assembly, she completely purifies the buddha-fields. Having been definitively applied to the three aspects of the perfection of aspiration and definitively established on the "Immovable" (acalā) stage, she dwells in the direction of the Nairṛti (southwest), diligently engaged in protection. The goddess named Rāgarati is the essence of the fire element, the wishless door of liberation, great joy, and the purity of the perfection of power. She is like the awareness that is similar to Amitābha himself, and is Pāṇḍaravāsinī.
Having perfectly applied those who lack the perfection of great joy and power to the supreme delight in all the Buddha-dharmas, and because the three realms—which are distinct from self-awareness—are utterly non-existent, he clearly manifested all phenomena as being without aspiration. Through the purposeful activity of dispelling cold and so forth, by means of a mind equal to fire, he likewise turned back karma, removed the afflictions, and averted the harm of Māras and others. Having definitively applied himself to the three perfections of power—the essence of which is not overwhelmed by the three discordant factors—he established himself on the stage of Sādhumati (Excellent Intelligence). Expanding and increasing toward the direction of wind, he remained there.
By the name Vajraratī, he is the wind element, the gate of liberation that is naturally luminous, the essence of great equanimity and the pure perfection of wisdom, Tārā. Her entire body, face, and first face are yellow; the right and left are blue and white. She has three faces and holds a yellow utpala, a sword, a jewel, and a lotus. She is the great equanimity and the perfection of wisdom, and she is free from all faults of incompleteness, such as pleasure and suffering, gain and loss, fame and insignificance, and praise—[and] blame.
Maintaining equanimity toward those who revile him, he engages in activities for the benefit of all sentient beings, such as thoroughly pacifying their suffering. By firmly applying himself to a mind of equality that is like the wind, and by clearly illuminating that all phenomena are naturally luminous because the afflictions are merely adventitious, he realizes the equality of conceptual and non-conceptual states. Thus, he is no longer obscured regarding the means for the benefit of sentient beings. Having firmly applied himself to the three aspects of the perfection of wisdom and established them on the stage of the Cloud of Dharma (Dharmameghā), he dwells in the northern direction, performing the activity of mastery.
Likewise, as the antidote to avarice, he is the pure perfection of generosity, resembling the Vajra-Form Locanā, holding a mirror, a sword, a jewel, and a lotus. For those in whom avarice is predominant, he applies them to the three aspects of the perfection of generosity—giving the Dharma, material goods, and loving-kindness—and establishes them on the stage of the Joyous (Pramuditā). He dwells in the southeastern corner of the outer maṇḍala.
Similarly, as the antidote to immoral conduct, he is the pure perfection of ethical discipline, resembling the Vajra-Sound Māmakī, holding a lute, a sword, a jewel, and a lotus. For those in whom immoral conduct is predominant, he applies them to the three aspects of the perfection of ethical discipline—restraint, acting for the benefit of sentient beings, and correctly gathering virtuous qualities—and establishes them on the stage of the Stainless (Vimalā). He dwells in the southern direction, performing the activity of purification.
She dwells in the southwestern intermediate direction. As the antidote to anger, she is the pure perfection of patience, appearing like the consort of Gandhavajra Ratneśvara, holding a perfume conch, a sword, a wheel, and a lotus. For those who are primarily characterized by an inability to endure, she applies the three aspects of patience—focusing on the Dharma, being indifferent to suffering, and not retaliating against harm from others—thereby establishing them on the Radiant Stage (Prabhākari-bhūmi). She dwells in the northwestern intermediate direction of the outer maṇḍala.
As the antidote to laziness, she is the pure perfection of diligence, appearing like the consort Pāṇḍaravāsinī of Rasavajrā, holding a vessel of flavors, a sword, a jewel, and a wheel. For those who are primarily characterized by the destruction of laziness, she applies the three aspects of diligence—armor-like, application-like, and irreversible—thereby establishing them on the Radiant Stage (Arciṣmatī-bhūmi). She dwells in the northeastern intermediate direction.
As the antidote to distraction, she is the pure perfection of meditative concentration, appearing like the consort Sarvanīvaraṇaviṣkambhin of Sparśavajrā, holding various garments, a sword, a jewel, and a lotus. For disciples who are primarily characterized by distraction, she applies the three aspects of meditative concentration—removing faults, abiding, and providing enrichment—thereby establishing them on the Difficult to Conquer Stage (Sudurjayā-bhūmi). She dwells to the left of the eastern gate.
As the antidote to corrupted insight, the essence of the pure Perfection of Insight is the Dharmadhātu Vajra Samantabhadra. He holds a source of phenomena (dharmodaya), a sword, a jewel, and a lotus. Having applied himself to the three types of insight—listening, reflecting, and meditating—for the sake of his primary disciples who are afflicted by corrupted insight, he is established on the stage of manifest realization. As before, he resides on the right side of the eastern gate. Since there is no specific individualized emanation for these deities, such as Rūpavajrā and the others, they are generally to be emanated by the three syllables of suchness: OṂ ĀḤ HŪṂ.
One should meditate on the Vidyās, from Locanā up to the end of Dharmadhātu Vajrī, as embracing their respective consorts who are identical to themselves with their first two hands. Adorned with various jewel ornaments, their masses of light rays pervade the ten directions. They possess the sublime experience of great joy and reside upon seats of various lotuses and moons.
With the mantra YAMĀNTAKṚT, one emanates Yamāntaka, the essence of faith, as the antidote to lack of faith, the Māra of the aggregates, the view of the transitory collection, and the cognitive obscurations. He possesses the faces and other features as explained in the Rakṣācakra (Protective Wheel). For the sake of disciples who primarily hold to lack of faith and the view of the transitory collection, he relies upon the existence of truth, the Three Jewels, karma, and its results.
Having generated conviction that the nature of phenomena is endowed with qualities and characterized by attainment, he clarified that all phenomena are, from the very beginning, unborn and of an indestructible nature. By thus halting the Yama of conceptualization and abandoning the cognitive obscurations, he turned them away from the view of the transitory collection and, having definitively triumphed over the Māra of the aggregates, returned and sat at the eastern gate.
By means of the one called Prajñāntakṛt, who is the essence of diligence—the antidote to laziness, the Māra of the afflictions, the view of grasping at extremes, and the afflictive obscurations—he correctly applied those disciples whose mental continuums were dominated by the latencies of laziness and so forth. By fully demonstrating that all phenomena are of the nature of consciousness, he definitively turned them away from the afflictive obscurations and the grasping at extremes such as permanence. Having thus triumphed over the Māra of the afflictions, he likewise sat at the southern gate.
By means of the one called Padmāntakṛt, who is the essence of mindfulness—the antidote to forgetfulness, the Māra of the Lord of Death, wrong views, and the obscurations of birth—he likewise sat at the western gate. Possessing the faces and so forth previously described, he relied upon those disciples whose latencies of forgetfulness and wrong views were predominant. By demonstrating that the results of karma are never lost, he definitively applied them to the right view and established them in right mindfulness.
Because the five aggregates are of an imputed nature, they are free from death and transmigration; by teaching that they are of an inexpressible nature in terms of suchness, the obscuration of birth is abandoned and the Māra of the Lord of Death is completely conquered. Having returned, he sits at the western gate.
By means of the mantra Vighnāntakṛt, he acts as the antidote to the previously explained distractions, the Māra of the Son of the Gods, the view of holding [wrong views] as supreme, and the obscuration of karma. Through the nectar of the Amṛtakuṇḍalī samādhi, just as before, he firmly establishes those disciples with a predominance of habitual tendencies for distraction and so forth in one-pointedness of mind. By teaching that all phenomena are non-conceptual in nature because they are naturally peaceful, he turns them away from viewing the view of the transitory collection and so forth as supreme or primary. Having thus conquered the Māra of the Son of the Gods, he returns and, utterly crushing the hosts of obstructors, sits at the northern gate.
In this context, all the deities of the maṇḍala are seated upon their respective seats and circles of light in the vajra posture, facing the central lord. As for the wrathful deities, they are on seats of variegated lotuses and suns. It is said:
"With the application of the right and left,
In the manner of the left leg extended,
Having assumed the wrathful posture,
They utterly crush the Māras."
By this statement, it is explained that the wrathful deities abide with the left leg extended. Then, the entire perfected maṇḍala is beheld by all things.
With the hooks of light from the seed syllable residing at the heart-mark of the wisdom-being (jñānasattva), one summons the wisdom maṇḍala that has been perfectly established since beginningless time and visualizes it in front. By correctly emanating Yamāntaka or any other [deity], one thoroughly dispels and clearly protects the obstructors belonging to that [realm]. Having recited oṃ āḥ hūṃ hūṃ over the water for the guest-offering (argha) containing flowers and the moon and so forth, one offers it. Then, Yamāntaka and the others perform the summoning, entering, binding, and subduing of the samaya maṇḍala according to the oral instructions, thereby pleasing them. These are the great result of concordant cause and the great stage of approach (sevā).
The blessing of the eyes and so forth for each member of the maṇḍala is the great result of ripening and the great stage of near-attainment (upāsā). Making the supplication with verses and the absence of the mantras for the heart and so forth is the great result of human effort and the great stage of accomplishment (sādhanā). The conferral of empowerment is the great result of power and the great-of-the-great stage of accomplishment.
The certainty of the lords of these should be stated: in the crown of Akṣobhya is the Great Vajradhara. [The lords of] the Tathāgatas such as the Great Vajradhara and Vairocana, as well as Māmakī, Vajrapāṇi, and Śabdavajrā, [are as follows:]...
Among the wrathful deities explained in the protection wheel, with the exception of Yamāntaka and Padmāntaka, Akṣobhya is the crown ornament of Aparājita and the others. Vairocana is the crown ornament of Locanā, Kṣitigarbha, Rūpavajrā, and Yamāntaka. Ratneśa is the crown ornament of Gandhavajrā and Ākāśagarbha. Amitābha is the crown ornament of Pāṇḍaravāsinī, Lokeśvara, Rasavajrā, and Padmāntaka. Amoghasiddhi is the crown ornament of Tārā, Sarvanīvaraṇaviṣkambhin, and Sparśavajrā. The Great Vajradhara is the crown ornament of Samantabhadra and Dharmadhātuvajrā.
Then, immediately following the great accomplishment, as before, the light rays from the seed syllable at the heart summon the five sensory qualities—form and so forth—residing in the ten directions. Having drawn them into the heart, they melt into the moon and are emitted through one's own vajra path. Visualize them abiding in the lotus of the consort. From each of her pores, vast and diverse light rays are radiated, pervading the entire expanse of space. From the portals of these light rays emerge goddesses of form and so forth, beautifully adorned with all stainless ornaments. They are liberated from all conceptual constructions without exception, serve as the cause for generating supreme bliss, and are realized to be like illusions and so forth—those skilled in the worldly view.
One should make offerings with various collections of nets of offering clouds emanated from the radiance of light, as well as external offerings such as perfumes and so forth, which arise from the radiance of the tiered palace and pervade the limits of space. One should then cultivate the pride of non-duality through the meaning of the equality of oneself, the Lord of Sages, the offerings, and the nature of the offering. Oṃ sarvatathāgata-pūjā-vajra-svabhāva-ātmako ’haṃ.
Following that, one should visualize all objects of sound as being like echoes. One should imagine that all phenomena—the aggregates, elements, and sense bases—which are the nature of the maṇḍala circle inseparable from one’s own self, produce the sound of praise to the meditational deity through one’s own mind. This is expressed by the verse beginning with "Akṣobhyavajra" and so forth.
Then, one should visualize a five-pronged vajra arising from the syllable Hūṃ situated upon a moon maṇḍala in the sky, with a Hūṃ at its hub. Below that, one should visualize a blue wind maṇḍala in the shape of a bow, marked with a vajra, arising from the syllable Yaṃ. Upon that is a red triangular fire maṇḍala arising from the syllable Raṃ. Above that, one should visualize a lotus vessel arising from the syllable A. Inside it, one should visualize the five "immortals"—vi-ra-śu-ma-mu—consecrated in sequence by brūṃ āṃ jrīṃ khaṃ hūṃ. Likewise, one should visualize the five—go-ku-da-ha-na—and imagine that the vajra melts from their radiance and dissolves into that very place.
Furthermore, one should cultivate the conviction that the blazing fires have completely dissolved [the substances] into a state that is free from defects, possessing an incomparable essence, strength, and the nature of being digested. There, one should visualize a blazing white OṂ, and by its light rays, imagine that the Tathāgatas enter into it in the form of nectar. Reciting the three syllables many times while the mass of light rays radiates, one should visualize the maṇḍala wheel at one’s own heart, endowed with the yoga of the meditational deity. On the tongues of oneself and all the members of the maṇḍala, one should visualize a five-pronged white vajra the size of a grain of rice, its hub marked with a HŪṂ, and also visualize one’s own lord as the crown ornament. With the conviction, "I shall satisfy all the Tathāgatas," and being free from all stains of conceptual construction, one should satisfy the entire wheel of Victors contained within the moon at the heart, as well as oneself and the members of the maṇḍala. From the emergence of the maṇḍala until the tasting of the nectar is the meditative stabilization known as the "Supreme King of Maṇḍalas." In order to gain mastery over the mind through such meditation on the Great [Maṇḍala], one should then meditate on the "Supreme King of Activities," such as the yoga of the drop (bindu). Thus, one should practice the meditation.
Then, from the light rays of the syllable HŪṂ residing at the center of the insignia in the heart of the wisdom-being (jñānasattva), the tathāgatas of the maṇḍala wheel transform all wandering beings without exception into a maṇḍala wheel characterized by great bliss, which arises perfectly from the stainless meditative absorption (samādhi) whose nature is method and insight. These tathāgatas then enter that very HŪṂ. Through its complete transformation, one should meditate upon oneself as the essence of the maṇḍala wheel of nineteen deities, clearly manifest in the center of a drop (bindu) the size of a caṇaka seed. A garland of light rays of that same color awakens and illuminates the wisdom-being, the mind, speech, and body vajras, the supreme body, and one’s own internal body. Having pervaded everything in various ways with a mass of light rays emanating from every single pore, they enter back into that very same place. To meditate on this as being of a non-dual nature is the yoga of the drop (binduyoga).
Following that, preceded by the entry of the tathāgatas, at the tip of the source of phenomena (dharmodaya) which is similar to oneself, the HŪṂ arising from the bodhicitta is completely transformed into a blue five-pronged vajra the size of a barley grain. At its center, upon a sun disk, the HŪṂ is completely transformed into something as subtle as a mustard seed. In the center of a five-colored jewel whose nature is the five wisdoms, there is the maṇḍala wheel of the support and the supported, as previously described, which is the result concordant with its cause.
One should meditate upon these four branches, such as the approach and so forth, in their lesser, middling, and great degrees, in order to gain mastery over the mind. Then, having attained any appropriate sign, such as the mirage-like appearance and so forth, one should stabilize the mind and repeatedly emanate various signs, such as the tathāgatas or the vajra and so forth, from the light rays of the essence that is devoid of intrinsic nature and is the nature of self-awareness. This is the subtle yoga.
Following that, according to the oral instructions, one should visualize the vajra, clarity, dharma, and wheel as the vajras of body, speech, and mind, abiding at the center of the signs in their respective seats. One should contemplate the syllables OṂ ĀḤ HŪṂ HŪṂ, which transcend the expressed and the expression, and are the nature of the five wisdoms of individual self-awareness. With firm conviction that they are stable and abiding, one should clearly recite the king of secret mantras without the faults of being too fast or too slow and without being overly constrained. By means of the life-force wind, one should emanate the vajras of body and so forth from each seed syllable, such as OṂ. One should imagine that they pervade the entirety of space. Then, just as the mind and so forth are blessed, one should imagine that they are thoroughly worshipped by the vajras of form and so forth, and that one comes under the power of the descent of great bliss through the embrace of the supreme vidyā. One should imagine that they are drawn back into that very place by the effort-wind, either gradually, or emanated simultaneously from the seed syllables.
The gradual recitation of mantras is the mantra recitation. Regarding that:
"Through the concordant [results] and so forth, and the visualization of the deities,
The subtle bindu and the three secrets are brought forth;
By means of the distinctions of 'small' and so forth,
The yogin should likewise meditate on the approach and other stages."
And then, following that:
"The sunken mind should be firmly grasped,
And agitation should be pacified once again."
By stating this, when the mind becomes sunken through meditating on the yoga of the bindu and so forth, in order to grasp that diminished mental continuum, one should awaken and satisfy it with the songs of the assembly of stages as before. Furthermore, one should imagine that at the crown of the head, at a distance of about one span, there is a moon maṇḍala upon which the five nectars abide, blessed by a white OṂ and dripping down. Then, with the light rays of the prāṇa and āyāma, one draws [the nectar] in with a hook and causes the stream of nectar that dispels weariness to descend into the Vajra Body and so forth; this is the "satisfying."
Having rested for a moment in that way, if the mind becomes agitated by clinging to that bliss, one should first meditate on the yoga of the bindu and then perform the mantra recitation day and night as before, while remaining without attachment to it.
After that, the mantrin who wishes to perform the request for departure should perform offerings, praises, and the tasting of nectar according to the "Supreme King of Maṇḍalas." Then, having caused the deities of the maṇḍala to enter within the syllables OṂ and so forth located at the heart of the Vajra Body and so forth, in their proper order:
Furthermore, one should meditate on the essence of the non-dual wisdom of body, speech, and mind, which is unborn like space. This is the request for departure. Thus, from the yoga of the bindu and so forth, up to the request for departure, is the supreme meditative absorption of the King of Activities. Then, from the stainless meditative absorption that is the nature of the method and wisdom just explained, one should contemplate the essence of vast and extensive supreme bliss—the manifest enlightenment of the glorious Guhyasamāja—which is free from conceptual views and perceives all wandering beings without exception, who have fallen into the abyss of saṃsāra through grasping at "I" and "mine" and are without refuge. Toward them, one should manifest the prayer of infinite compassion:
"By the virtue obtained from meditating on the glorious protector Akṣobhya,
May I possess his wisdom, and may all wandering beings attain the stage of omniscience.
Whenever I wish to behold him, or even wish to ask a slight question,
May I see the protector, the master of the mind, without any hindrance.
For the sake of accomplishing the welfare of all sentient beings
Throughout the ten directions to the ends of space,
Just as the Lord of Sages conducts his activities,
May my conduct also be just like that.
As long as the very beginning and the end of saṃsāra are not reached,
And as long as the limits of saṃsāra are not abandoned,
For that long, for the sake of sentient beings alone,
I shall engage in immeasurable conduct.
As long as all the Buddhas who have appeared in the world
Have not passed into nirvāṇa,
For the sake of their teachings,
I shall engage in immeasurable conduct."
One should engage in conduct in every way through the forms of Vajrasattva and the others, and at those various times, one should discipline sentient beings through the forms of mantra.
Thereafter, arising from the meditative absorption of the divine pride of one’s own deity, one should regard objects as being of the nature of a mere optical illusion, or as the form of one’s own deity. According to the respective family, one should cultivate the conviction that they are the nature of Vairocana and the others, or the nature of the pure forms of Rūpavajrā and the others, or the nature of the non-dual wisdom of the Great Vajradhara. By engaging in the activity of enjoying all available sensory pleasures with such conviction, and being free from distorted conceptualizations, this itself is the supreme offering that brings satisfaction.
At the time of eating, one should visualize the maṇḍala circle of one’s chosen deity in the moon at the heart of the wisdom-being (jñānasattva). One should generate one’s own food as the five heroes and the five nectars (amṛta) as before, and by cultivating the conviction that it is the very essence of the maṇḍala circle, one should perform the recitation. Visualizing a white vajra on the tongue and the lord as a crown, one partakes of the food. Meditating on the food as equality, and likewise making the circle of one’s own chosen deity the commitment-being (samayasattva) and making offerings to it, is the outer fire offering (bāhyahomā).
The inner fire offering is explained as being unsurpassed, in which the wood of the aggregates is burned in the fire of inner wisdom.
Thus, this samaya of perfectly making offerings to one’s own deity or to others by means of every single desire is authorized by the Sugatas. As it is said:
"Those possessing the vows as explained should practice all that is to be done. With a mind free of the samaya, one should understand the Guhyasamāja and others. When seeing the benefit of beings or the worship of Buddhas arising from the body, one should act out of compassion. One possessing the nature of mantra and mudrā should act for the benefit [of others]."
Then, at all times, one should be devoted to the activities of making offerings to all the Sugatas without interruption and working for the benefit of beings. One should be stable, pervaded by the supreme bliss arising from the stainless samādhi whose nature is wisdom and method. One should know that the essence of every single atom of all moving and stationary things is inseparable from the maṇḍala circle of one’s own chosen deity. Then, by applying all unreal conceptualizations to the state of equality, how could there be any black actions in the conceptualized mind?
Furthermore:
"Conceptualizing a single entity, various aspects appear; all actions without exception that produce liberation, suffering, or happiness arise. Therefore, virtuous and non-virtuous actions arise constantly from the body and so forth. For that wisdom which is definitively free from all conceptualization, what conceptualization could there be?"
Thus it is stated.
For one who has violated the samaya, one should first perform the yoga of Amoghasiddhi as appropriate. Then, having entered that maṇḍala, one should visualize the syllable khaṃ resting on a moon at the hub of a crossed vajra that has arisen from the khaṃ at the heart of the jñānasattva. With the light rays of that syllable, one first exhorts the tathāgatas. Then, abiding upon a moon on a multicolored lotus petal, one should cultivate the conviction that one is naturally luminous and isolated from all entities such as the apprehended object, and then receive empowerment as before. Regarding faults such as disparaging the guru, one should take up the samaya preceded by confession and so forth, preceded by offerings and generosity as much as possible. This is the restoration of the samaya.
If one wishes to perform the outer ablution, one should abide on the moon while endowed with the yoga of one’s own deity and perform the ablution through the very rite of empowerment. During other sessions as well, having completed the sequence from the offerings and confession of misdeeds up to the tasting of the nectar (amṛta) as before, one should perform the mantra recitation preceded by the meditation on the bindu and the subtle [drop]. Having caused the maṇḍala wheel to be contained within the heart of the jñānasattva, one should go to sleep endowed with compassion and insight. At the time of rising, having been exhorted by the songs of the goddesses such as Locanā and the others, one should rise in the morning. A beginner should perform the recitation properly as before.
Thus, practicing in four sessions daily through the application of the three samādhis, such as the confession of misdeeds, until the two signs are attained, one is a beginner. Then, possessing the pure ethical discipline and observances of mantra, and having moved beyond the confession of misdeeds and so forth, from the stage of "near-attainment" until the three signs are attained through the meditation on the three samādhis, one has attained mastery over a slight degree of wisdom. When these are perfected in every respect and the fourth sign is attained through the emanation and reabsorption of light, one has attained mastery over wisdom; at this stage, one should rely on the practice of application day and night. Likewise, the yogi who meditates on forms consisting of the reflections of the three wheels contained within each and every atom of all world systems, and thereby attains the sign of constant appearance, is said to have attained mastery over authentic wisdom. Then, having accomplished the mantra and attained many signs, one should make offerings to the three suchnesses and, by means of the ritual for abiding in the maṇḍala as explained by Dīpaṃkarabhadra, accomplish the desired siddhis as taught in the tantras. For the purpose of pacifying obstacles, one should abide in the wheel that is the nature of the Amṛtakuṇḍalī application, preceded by the emanation of light rays, and with the firm conviction that all phenomena are naturally luminous like space, one should receive the empowerment exactly as it is. As it is said: "One should recollect the fierce enemy."
That which abides in the center becomes the wheel of that [deity]. If I become the Tathāgata, Akṣobhya shall reside in that place. In the place of the other self, one’s own self resides; the self is the master of itself. The wise should perform the insertion, preceded by the extraction. In every respect, the blue [face] is neither the left nor the right face; following the presence of the wisdom face, this should be understood from the Guhyasamāja. Thus, having relied upon the feet of the scholars of the northern path, I have clarified this without shame and not out of pride, fearing that I might forget that very reality I have correctly attained. May the wise and discerning here grant their forbearance. Whatever supreme merit has been accumulated by slightly clarifying the system of sublime wisdom through my own insight, by that may all beings obtain the Protector of the Mind, which dispels darkness with the excellent rays of light arising from the non-dual moon. The Sādhana of the Glorious Akṣobhyavajra, composed by the master Śrī Ratnavajra, is complete. It was translated, edited, and finalized by the Indian abbot Padmakaravarma and the chief editor-translator, the monk Rinchen Zangpo.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.