Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual framework for achieving the state of Mahāsukha (Great Bliss) through the visualization and invocation of Dveṣavajra and a retinue of wrathful and peaceful deities. The text guides the practitioner through a sequence of tantric applications, beginning with the purification of the site and the transmutation of sensory experience. It commits the reader to a path of non-dual realization where the five sensory enjoyments and the five aggregates are reimagined as the five Buddha families. The ritual architecture moves from the external environment to the internal subtle body, utilizing seed syllables, mantras, and complex visualizations of deities such as Vajrasattva and Ratnadhṛk to dissolve the conceptual mind. By integrating the 'wisdom of passion' and the 'three indivisible vajras,' the practitioner aims to collapse the distinction between the offerer and the offering, ultimately attaining the siddhi of enlightenment and the nature of a Buddha.
Provenance
About this text
A sādhana designed to clarify the realization of the Guhyasamāja Tantra for the benefit of sentient beings, the dpal bde ba chen po'i sgrub thabs emerges from the classical Tibetan tradition. The work is attributed to the Indian author Vajrahasa. It is preserved in the Tengyur, volume ཕི, where it comprises twenty-three pages and is situated within the canonical collection of the Guhyasamāja and Related Tantras. The ritual enacts a path toward the realization of Great Bliss, beginning with homages to Vajrasattva, Dveṣavajra, and an assembly of goddesses. It instructs the practitioner in the supreme conduct of mantra, specifically regarding the transmutation of sensory enjoyments and the consumption or meditation upon specific meats—including elephant, horse, cattle, dog, and human flesh—as vajra applications to secure the blessings of the Buddhas. By integrating the wisdom of passion and refusing to disparage sensory forms, sounds, and smells, the practitioner seeks the supreme syllable of Dharma. A scholar or serious reader consults this text today to examine the specific ritual applications and dietary prescriptions used to collapse the distinction between desire and spiritual attainment within this tantric framework.
Cite thisAnuvāda, “A Sādhana of the Glorious Mahāsukha” (Toh 1911), machine draft, 2026.https://naxiai.com/tibetan/works/toh1911
Summary & commentary
Significance
The work is significant for its representation of the 'supreme conduct of mantra,' specifically the transmutation of taboo substances and sensory desires into spiritual catalysts. For the modern reader, it illustrates the sophisticated psychological and somatic mapping used in Indo-Tibetan tantra to achieve rapid spiritual transformation.
Structure
Passages
Section
Description
1-5
Preliminary Rites and Site Protection
Homages to Vajrasattva and Dveṣavajra, instructions on ritual diet, and the visualization of wrathful deities to protect the practice site.
6-15
Mandala Visualization and Identity Shift
Construction of the celestial palace, identification of the five aggregates with the five Buddhas, and the ritual merging of the practitioner with the deity.
16-24
Invocation of the Deity Assembly
Detailed descriptions of the forms, attributes, and functions of the central deity, the Queen, and other wrathful and peaceful figures.
25-29
Final Integration and Attainment
Instructions on mantra recitation, the attainment of siddhi, and the final visualization of the mandala at the crown of the head.
Themes
Transmutation of Desire (2-3, 9, 22)
Non-duality of Offerer and Offering (12, 15)
Deity Yoga and Visualization (4-8, 16-24)
The Five Buddha Families (8, 12, 22)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
The Sādhana of Glorious Great Bliss
Homage to the glorious Vajrasattva!
To the Protector, the essence of all Buddhas,
To the Victorious Lord, Dveṣavajra,
And the assembly of goddesses of Great Bliss,
I perpetually pay homage with devotion.
In order to clarify the realization of the meaning
Of this glorious Guhyasamāja Tantra,
And for the benefit of sentient beings,
I shall explain this sādhana.
First, the mantra practitioner must certainly
Pleasure the Vajra Master,
And having received the empowerment and permission,
Then begin the practice.
By entering the maṇḍala,
Likewise knowing the secret itself,
And consuming all things through the All-Creator,
One attains siddhi without doubt.
With unwavering faith in the Lord,
Possessing a non-conceptual intellect,
And abiding by the samaya vows,
One will achieve accomplishment even if one kills a Brahmin.
Those with inferior maṇḍalas,
Who have utterly abandoned the samaya,
And who do not know the secret reality—
Even if they practice, they will not achieve anything at all.
In this regard, these are the samaya vows:
Flesh, blood, excrement, vajra-water,
And the fifth, the mind as the element—
The mantra practitioner, having consecrated them through the ritual,
Should consume them every day.
Having purified, ignited, and realized them,
With a mind free of hesitation,
In order to please the Tathāgatas,
One should consume them with a joyful mind.
With "HŪṂ," they are thoroughly joined;
With "ĀḤ," they are realized;
By meditating on them as blazing with "OṂ,"
This is the supreme samaya.
Elephants, horses, and human flesh,
Cattle and dog meat are the supreme [foods];
For the sake of food, these should be eaten,
But others should not be consumed.
If these various meats are not found,
One should meditate upon and analyze them all.
Through these vajra applications,
All the Buddhas grant their blessings.
Whether it be food or drink,
Whatever the practitioner of the vow eats,
It is the application of urine and meat;
One should analyze it according to the ritual.
Endowed with the supreme of all aspects,
The vajra of one’s own body, speech, and mind,
Is the wisdom samaya at the heart,
And the crown of the supreme vajra-holder.
At the tip of the tongue, the samaya-vajra,
Having meditated upon it as a vajra from the syllable HŪṂ,
Through the application of ĀḤ and OṂ,
If one eats, enlightenment will be attained.
This is the supreme samaya,
Which pleases all the Buddhas.
It is called the supreme samaya,
Which accomplishes all supreme siddhis.
Constantly seizing from others,
And killing with wonder,
The application of the vajra of desire itself—
This is the restraint of the vow.
Success will not be achieved
By relying on pledges, asceticism, or austerities;
But by relying on all the enjoyments of desire,
One will quickly achieve accomplishment.
One should not eat alms-food,
Nor should one delight in begging;
Reciting the mantra with the two limbs,
One should enjoy all the pleasures of desire.
If body, speech, and mind abide in bliss,
One will attain the state of a Bodhisattva.
Otherwise, one will die an untimely death
And be constantly burned in the hells.
Buddhas and bodhisattvas, by practicing the supreme conduct of mantra,
If they rely upon all the enjoyments of desire, they will attain the supreme syllable of Dharma.
By constantly accomplishing the wisdom of passion, they rely upon the five sensory enjoyments;
The heroic bodhisattvas, through passion, shall be pleased.
One should not disparage forms, sounds, smells, and so forth;
The King Vajradhara himself abides perfectly in all of them.
Forms, sounds, tastes, and textures—whether superior, middling, or inferior—
Having understood these three distinctions, one should make offerings to Vajrasattva.
If the mantrin, by these means, guards the samaya vows,
In this very life, through these, they will attain the three vajras.
If one who is deluded transgresses, no siddhi will arise for them;
Slain by fevers, poisons, diseases, and obstacles, they will go to the hell realms.
Even the Buddhas and bodhisattvas will not grant their blessings,
And though flowers, incense, and so forth are offered, they will not accept them.
In this world they will suffer, and in the next they will go to hell;
By failing in the conduct of samaya, the deluded will not attain accomplishment.
Abiding by the previously mentioned vows, with constant and indivisible ascetic discipline,
One should undertake the practice of the vajra body, speech, and mind.
In the regions of great forests, in places of great solitude,
And in the caves and ravines of mountains, [one should practice].
Siddhis will be attained forever. Sitting upon a soft cushion in the sattvaparyaṅka posture, one should abide in the samādhi of Dveṣavajra and visualize the protection of the site. Having emanated the ten wrathful deities of terrifying, blazing, and great form, one should visualize them arising from the syllable HŪṂ upon sun disks, with their lower bodies as vajra points, in the ten directions of the maṇḍala, arranged in successive order. In order to destroy all obstructors, one should strike with the kīla of Yamāntaka, as commanded. Abiding in the center of a sun maṇḍala, like a mass of summer clouds, blazing like the fire at the end of an aeon, he stands with his right leg extended. With furrowed brows and red eyes, his three faces are distorted with bared fangs. With his two hands he forms the HŪṂ-mudrā and holds a vajra and bell; his two right hands hold a hook and a sword, and his two left hands hold a battle-axe and a noose. Having visualized such a form, one issues the command to him: OṂ SUMBHANI SUMBHA HŪṂ | GṚHṆA GṚHṆA HŪṂ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ | ĀNAYA HO | BHAGAVĀN VIDYĀRĀJĀYA HŪṂ PHAṬ. By these kings of wrathful deities, all obstructors are utterly destroyed. With a mind of skillful application, the wise one should strike all the kīlas according to the ritual. The great king of Vajrāmṛta, the Vajrakīla itself, is like the petal of a blue utpala, with a mass of blazing garlands of light. From the navel downward, the parts are...
Visualize [the deity] like a peak; the upper body is like that of a wrathful one. With three faces and six arms, he gazes downward at the hosts of obstructors. One should recite this mantra: "If the vajra-kīla is firmly driven, the bodies of the obstructors will not move at all. OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀṂ HŪṂ PHAṬ | KĪLAYA KĪLAYA SARVA PĀPAṂ PHAṬ HŪṂ HŪṂ HŪṂ VAJRA KĪLAYA VAJRA DHĀRO ’JÑĀPAYATI KĀYA VĀK CITTA VAJRA KĪLAYA HŪṂ PHAṬ."
Visualize the supreme King Sumbharāja, holding a vajra hammer in his hand. Reciting HŪṂ, with a blazing gaze, strike all obstructors with the kīla. Visualize vajra fire radiating in all directions; if one imagines the wicked being burned, they will flee to the ten directions. Having driven the kīlas in the cardinal and intermediate directions, consecrate the zenith and nadir. As for the meditation in the ultimate sense: the three realms are without intrinsic nature. The meditation on the absence of entities is itself the meditation; there is no meditation to be meditated upon. Thus, because entities are non-entities, meditation is non-apprehensible. When all things, stable and moving, have become empty by means of this verse, one should consecrate the ground of wisdom through the application of this ritual.
Focusing on the Vajra of Awakening and seated upon a moon maṇḍala, one should visualize the goddess Māmakī, who pervades the entire expanse of space. Abiding in the center of the space-vajra, she is like a conch, a kunda flower, or the moon, arisen from the nectar of wisdom.
The earth element is blessed; its width and depth are ten million leagues. By nature it is stainless and completely suffused with five-colored light rays. It is the abode of the Buddhas, the Vajra-holders. In its center, upon the syllable BHRŪṂ, one should meditate on the celestial palace of all the Buddhas, resembling a mountain of gold. Upon a seat of the Karma-vajra, the wise one should contemplate that below. Situated in the center of the expanse of space is the palace of all the Sugatas. It is a stūpa composed of the four jewels, adorned with garlands of light rays. One should contemplate it as the abode of the ocean of wisdom of the three times. It is square with four doors, perfectly endowed with four door ornaments. Adorned with bells, silk streamers, pendants, and so forth, it is further embellished by the door-arches. In all the corners and intermediate points, it is inlaid with vajras and jewels. Adorned with crescent-shaped tassels, it is decorated with suns, moons, and the like. It is made beautiful by canopies and adorned with garments, garlands, and so forth. With the four lines of the grid fully laid out, eight supreme pillars stand everywhere. In its center, one should visualize a wheel that is perfectly circular in every respect. In brief, one should contemplate it as the own-abode of all the Buddhas. One should also meditate on the four Vajra goddesses in the corners of the wheel. Visualizing Yamāntaka and the others at the doors, one should meditate on Kṣitigarbha and the rest. Situated in the center of a sun maṇḍala is the self-nature of the Mind-vajra.
One with three faces and six arms,
Abides in the center of the Buddha maṇḍala.
The characteristics of the vajra body, speech, and mind
Are the ultimate reality itself.
Having analyzed this correctly through yoga,
One should recite this mantra:
OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
One should view it as being like space.
Just as space cannot be shown,
Having seen that one’s own nature is without self,
One should meditate on the form of the syllables.
Above, below, and in the middle, in sequence.
One’s own self in the form of the three syllables,
In the very center of the Buddha maṇḍala,
Having generated them in three colors,
They perfectly abide upon the sun, moon, and lotus.
OṂ ĀḤ HŪṂ.
Like a clear moon,
One should visualize the three syllables melting.
By the radiation of wisdom light rays,
The sentient beings dwelling in the six realms,
And the body, speech, and mind of all the Buddhas,
Are all gathered through the application of collection.
With the conviction that they are without self-nature,
One should cause them to enter the bodhicitta.
OṂ DHARMADHĀTU-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
That bodhicitta is completely pure,
Abiding like a stainless moon.
Through the application of the gathered nectar,
One should meditate on the essence of form.
The mantra body is perfected,
The pure nature of all Buddhas.
Having visualized the aggregates and elements,
It is adorned with the sense bases and so forth.
In the nature of the aggregate of form,
Vairocana perfectly abides.
In feeling is Ratnasambhava,
And in perception is Amitābha.
In all formations is Amoghasiddhi.
Consciousness abides as Akṣobhya. In brief, the five aggregates are renowned as the five buddhas: Oṃ Svā Aṃ Hā Hūṃ. Visualizing the earth element, which is the stability of the outer and inner, if one contemplates Locanā as being accomplished, it is blessed as being like something solid. Visualizing the water element as Māmakī, it is the very cause of semen and blood; it abides as the state of being filled within what are called body, speech, and mind. The fire element is to be viewed as Pāṇḍaravāsinī; it is the supreme, blazing everywhere, and it arises like a flame. The wise should visualize Tārā as the nature of the wind element; she is the arising of the five winds, and likewise, the movement of the mind is accomplished. The space element is to be thoroughly examined as Samantabhadrī; through the application of that space, even the buddhas do not see it. The distinctions of the aggregates and elements abide in non-dual union. If one contemplates the elements in that way, they will be completely satisfied. Moharati, Dveṣarati, Rāgarati, Vajrarati. In the eyes, ears, nose, tongue, body, and mind, one should meditate on the sense bases as the Bodhisattvas Kṣitigarbha and the others. Ṭṭhīṃ Oṃ Oṃ Oṃ Haṃ Oṃ. Within the inner sense bases, Kṣitigarbha and the others reside; in the nature of the outer sense bases, form and the others are thoroughly established. The mantras of Kṣitigarbha and the others are taught in the Tantra of the Vajra-holder. Because these have not been taught [here], [they are omitted].
Forms and so forth are not drawn. For the sake of offering with external enjoyments, forms and sounds are firmly established. Having been blessed by the power of consecration, the five objects of desire are to be enjoyed. Form abides as the domain of the eye; sound abides in the location of the ear. Smell is associated with the nose; taste is firmly established on the tongue. Touch abides as the pleasure of the body. These very external sense bases are the supreme maṇḍala of the bodhisattvas. Yamāntaka is on the right hand; Aparājita is on the left. One should meditate on Hayagrīva in the mouth, and Amṛtakuṇḍalī on the vajra. YAMĀNTAKṚT, PRAJÑĀNTAKṚT, PADMĀNTAKṚT, VIGHNĀNTAKṚT. Having thus thoroughly entered into all these meanings, one should generate the Lord, the master of all buddhas, and perform the consecration, making supplications with verses. The visualization at the center of the crown is a full moon maṇḍala; therein is a white OṂ, radiant and emitting five-colored rays of light. From that, goddesses radiate forth, the application of the Lord, and Locanā is to be visualized, filling the entire expanse of space. Visualizing the vajra body, it abides filling the expanse of the atmosphere. In its center, one should visualize the Lord, residing in front of oneself. Bearing the thirty-two major marks and adorned with the eighty minor marks, the mantra practitioner, having made the request, should recite two verses each: "O glorious one who bears the buddha body, by meditating on the three indivisible vajras..."
Having blessed me this very day,
Please act through the vajra body.
The Buddhas residing in the ten directions,
Having meditated on the three indivisible vajras,
Having blessed me this very day,
Please act through the vajra body.
One should always meditate
Upon being endowed with the Consort.
Having visualized them as having entered,
One should bless the five aggregates.
Whatever is the body of all Buddhas,
It is fully present within the five aggregates.
Through the nature of the Buddha’s body,
May I also become just like that.
OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
Likewise, in the center of the tongue, upon a lotus,
From the syllable A, there is the Vajra of Passion.
Having entered that, one should make the supplication
And bless it as the pure vajra.
The glorious path of speech of the Dharma,
By meditating on the three indivisible vajras,
Having blessed me this very day,
Please act through the vajra speech.
The Buddhas residing in the ten directions,
Having meditated on the three indivisible vajras,
Having blessed me this very day,
Please act through the vajra speech.
One should meditate on the tongue as radiating,
One’s own speech as the locus of all phenomena.
Through the complete purity of all melodic speech,
Bless it as the speech of the Dharma.
That speech is the definitive expression
Of the Vajra Dharma, perfect in its excellence.
May my own words likewise
Become like the teaching of the Dharma.
OṂ SARVA-TATHĀGATA-VĀK-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
Focusing on the moon at the heart,
With a color like that of a blueberry,
The vajra mind of the syllable HŪṂ blazes intensely with five-colored light rays. Having supplicated Vajrasattva according to the sequence previously mentioned, one should meditate on him entering and thus bless the mind.
"Glorious Vajradhara, the mind, by meditating on the three indivisible vajras, please bless me today and act with the vajra mind. All Buddhas residing in the ten directions, by meditating on the three indivisible vajras, please bless me today and act with the vajra mind."
Visualizing the glorious knot (śrīvatsa) at the heart is the mark of a great being. One should apply the generation of pride, appearing as if filled with five-colored light rays. "Whatever is the mind of Samantabhadra, the wise one of the secret empowerment, may my mind and those like it become equal to Vajradhara."
OṂ SARVA-TATHĀGATA-CITTA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Meditate on the empowerment as before; it is the concordant cause of the great [result] and so forth. Just as the Buddhas are crowned with Akṣobhya, the remainder is the self-empowerment. Akṣobhya is the lord of the body, the lord of speech, and the lord of mind; the crown is likewise desired. Having been empowered in that sequence, by the light rays of one’s own essence, the forms and so forth dissolve into the center of the wisdom consort. The light of the Rūpavajrā and others, emerging from the pores of the skin, issues forth from the celestial mansion and pervades the center of space.
Having made offerings to myself and the Lord of Sages, I shall become the nature of the offering and the offerer. OṂ SARVA-TATHĀGATA-PŪJA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. To the three families, the five families, and the hundreds, with the five wisdoms, the mudrās, and the forms that are the nature of the Buddhas, I praise the phenomena of the maṇḍala:
Akṣobhya-vajra, great wisdom, the vajra expanse, the great space, the supreme three vajras, the three maṇḍalas—to the vajra expanse, I prostrate and praise.
Vairocana, the great joy, the vajra peace, the great bliss, supreme natural luminosity—to the vajra teacher, I prostrate and praise.
Ratnarāja, the extremely profound, the stainless vajra of space—to the vajra body, I prostrate and praise.
Vajrānantya, great passion, the non-conceptual vajra space, who has attained the perfection of passion—to the vajra speech, I prostrate and praise.
Vajrasādhu, the perfect Buddha, who completely fulfills all intentions, arisen from the very purity of nature, unstained by the purity of nature—to the vajra mind, I prostrate and praise.
Abiding upon the maṇḍalas of moon, sun, water, medicine, fragrance, wind, and fire, I prostrate to the radiant ones and request their blessing. Having applied the mantras of the three suchnesses and placed the vajra HŪṂ upon the tongue, and having meditated on the filling of the wisdom nectar, I shall satisfy the entire maṇḍala residing in the moon-disk at the heart. Through the light of the heart, the Protector’s emanations, having completely abandoned all conceptualization in the center and having made all beings into Buddhahood itself—
The seed of primordial wisdom dissolves into the center. Residing in the center of the hand-symbol at the heart is the form of a drop, the essence of the moon. Meditating on the luminosity of one’s own mind, one should clearly visualize the wisdom being (jñānasattva). The vajras of body, speech, and mind also radiate light rays that illuminate; thinking that these also dwell within the heart, one should contemplate that stream of the nectar of primordial wisdom. Then, throughout the entire interior of the body, it illuminates everything. Through the light rays of the individual pores, the welfare of beings is brought to completion. Upon one’s own subtle hand-symbol, meditate on the maṇḍala of the Sage of self-awareness, blazing with light and holding sublime insight, abiding at the tip of the consort’s nose. As soon as the sign of stability is seen, the radiating light rays hold the various hand-symbols of the Buddhas; meditate on them radiating again and again. From the five-colored light rays of the wisdom of the vajras of body, speech, and mind, the mantra is recited—either simultaneously or in succession. Having emitted the breath, the radiations are projected; as the breath is withdrawn, the mantra is also withdrawn. The emanation and withdrawal of the body and so forth should be recited in successive stages. If one recites in that way, the sky is pervaded by those bodies and so forth. As before, one offers with one’s own light rays. With the breath released, by the river of the consort, the secret consort enters blissfully through diligence and becomes empowered. The rivers of the Buddhas of primordial wisdom, having dissolved through the breath of cessation, should be made to dissolve into the center of oneself. Through the conviction in the concordant cause and so forth, the subtle drop is within the three secrets.
Having distinguished the intermediate, small, and so forth, the application of the approach and so on is likewise. When the supreme vision of the reality of one’s own heart has been brought into experience within the mind, one should offer to the maṇḍala by means of the qualities of the eyes and so forth, and through melody. Upon the crown is the moon, endowed with the hand-symbol; having caused the stream of the sublime mind to flow down in stages, one should cause it to dissolve into the body, speech, and mind. Having thus performed the recitation that provides relief, the wise should perform the offerings and so forth. Why? Because the three suchnesses, having abandoned obstruction, are to be perfected. Seeing all beings as being devoid of such reality, one should manifest all aspiration prayers out of compassion for their benefit. Having arisen from meditative absorption, possessing the majestic bearing of the principal deity, and knowing conduct to be that of a buddha, one should thoroughly offer through the spheres of activity. All the identities of Mañjuśrīvajra proceed as spheres of activity from their own nature. The meditation on those very spheres of activity is for the sake of abiding in their respective purity. Because they abide in the permanent and so forth, they abide as the dharma of individual self-cognition. Possessing the pure being of the glorious Vajradhara form, having abandoned the conceptualization of breath, all activities are to be performed. This infinite offering to the maṇḍala is for the yogi who meditates constantly. Upon the moon at one’s own heart, one should generate the principal deity of one’s own maṇḍala by means of the seed-syllable of the ground. When eating one’s own food, one should visualize the suchness of one’s own heart and satisfy all the buddhas with nectar.
Upon the purity of the nature of phenomena, having applied the mantras of the three realities, one should satisfy and make offerings to the maṇḍala of the deities of one’s own awareness. Inferring the external fire offering, because the mind is the nature of mind, this is the unsurpassed [offering]; having caused the fire of wisdom to blaze, the fuel of the aggregates is incinerated. All these desires arise as the nature of their respective deities. Thus, making offerings to oneself and others is the samaya of the Sugatas. Whoever makes offerings to all the Buddhas through their bodies and so forth, and who, for the sake of the benefit of beings, always practices meditative concentration in equipoise with subsequent awareness—whatever great identity of mudrā and mantra arises from the entities of body and speech, having correctly undertaken that activity, one should make offerings to all the Buddhas. The single entity of conceptual thought appears in various forms; since suffering, bliss, and liberation arise [therein], why would there be any karma remaining? Therefore, from virtuous and non-virtuous actions, the conceptualizations of the body and so forth arise. Once all conceptualizations are definitively liberated, how could wisdom be realized? Having visualized Amoghasiddhi as the lord of the maṇḍala, for the purpose of training in the samaya, one should visualize the house of the Karma-vajra at the heart and confer the empowerment of the universal lord. If faults such as disparaging the guru occur, one should offer a feast together with a gift. Abiding in one’s own maṇḍala, having visualized a single stage beyond oneself, the previous form is transformed and abides in the form of Hatred.
With a complexion like sapphire, his gaping mouth and bared fangs are terrifying. He bears the blazing Akṣobhya upon his crown and agitates all the world systems. Abiding in the center of a sun maṇḍala, he possesses the radiance of a hundred billion suns. His red eyes are most fearsome, and he is exquisitely adorned with all ornaments. With a frowning brow, he is peaceful yet possesses great passion; he bears three faces and is endowed with his own samaya. Adorned with six arms, he is surrounded by clouds of Buddhas with the luster of Jambūnada gold. One should meditate upon a great nine-pronged vajra in his hand. Following the sequence previously taught, one should meditate upon the subsequent mudrās. Having been blessed as Dveṣavajra, he emanates the entire maṇḍala.
Jina-jik. Generated from the seed syllable, the principal deity is Vairocana. He possesses a peaceful appearance and illuminates all directions. With a luster like the autumn reed, he is adorned with a crown of matted locks. Empowered by Akṣobhya, he is adorned with all various ornaments. White, black, and deep red—these are his three colors and three faces. Adorned with great rays of diverse light, one should meditate upon him with six arms. One should visualize a wheel, a vajra, and a white lotus in his right hands, and a bell, a jewel, and a sword in his left hands. Having emerged from the heart in that manner, he gazes out in all directions.
The Buddha performs miracles and so forth, and thoroughly turns the wheel of Dharma. Having purified all sentient beings without exception who abide on the path of delusion, he returns and dwells in the center of a moon in the space before [the practitioner]. Ratnadhṛk. From the seed syllable, the wise should generate Ratnaśrī. He wears a crown of matted locks and is peaceful, adorned with the empowerment of Akṣobhya. He has three faces of three colors: yellow, red, and white. One should meditate on him with six arms, fully endowed with all ornaments. One should meditate on a jewel, a vajra, and a wheel in his right hands. One should meditate on a bell, a sword, and a yellow lotus in his left hands. Likewise, having emerged from the heart, he gazes upon the world realms and purifies all sentient beings who abide in the state of pride. The Great Jewel returns and, having perfected the empowerment of all, dwells in the center of the jewel to the right of Vajrasattva. Arōlik. From the seed syllables, one generates Vajra Amitābha. He is the color of a ruby and is adorned with a crown of Akṣobhya. He is peaceful, wears a crown of matted locks, and has red, black, and white faces. One should meditate on him with six arms, fully adorned with all ornaments. With a graceful left hand he holds a lotus; the bell rests at his hip for the sake of benefit. With the right hand he brandishes a lotus and opens a lotus at his heart. With two hands he holds a vajra and a wheel.
Holding a jewel and a sword in his two left hands, he emerges from the heart and gazes in all directions. He purifies sentient beings possessed of desire, like a lotus in the mud. Returning, he settles in the center of the lotus, residing in the rear direction. From the seed syllable prajñādhṛk, one generates Acala, the Unwavering Vajra. He is green, like lapis lazuli, with locks of hair and a vajra crest. Adorned with all ornaments, his faces are green, black, and white. Blazing with a mass of five-colored light rays, he should be visualized with six arms. One should meditate on a sword, a vajra, and a crossed-vajra in his right hands, and a bell, a lotus stalk, and a jewel in his left hands. Likewise, emerging from the heart, he gazes throughout the ten directions and engages all sentient beings who abide on the path of speaking falsehoods. Returning as the Great Multicolored One, he sits in the bodhisattva posture in the northern direction of the Vajrasattva within the triangular maṇḍala. Hatred, ignorance, and desire, the wish-fulfilling jewel, and the samaya—these belong to the five families and are the means for thoroughly accomplishing both worldly desires and liberation. From the secret mantra dveṣarati, one generates the goddess, the Mother of the Victors. She is dark blue, like the color of an utpala flower, with a charming and beautiful face. Adorned with three faces that are black, red, and white, she has Akṣobhya as her crest.
One should meditate on the six-armed [deity]. The Queen holds a vajra and a wheel; in her hand she carries a blue utpala. With her left hand held in a graceful pose, she holds a bell; she constantly bears a jewel and a sword. Having emerged from the heart, she gazes out in the ten directions and constantly acts as a protection for those terrified by great obstructors. Having returned once more, she dwells in the southern corner of the central vajra maṇḍala and gazes upon the Joyful Vajra. MOHARATI. One should generate the goddess Locanā, accomplished through secret mantra. Her color is like the autumn moon, and Vairocana resides upon her crown. Her head is bound with a turban of various immeasurable flowers. Her three faces—white, black, and deep red—are brilliantly blazing. She possesses the eight [auspicious] ornaments and is completely enveloped in white light rays. One should visualize her with all the ornaments and six arms. The Queen holds a wheel and a vajra; in her hand she carries a white utpala. In her left hand is a jewel-stalk; she is supreme in holding a bell and a sword. Likewise, having emerged from the heart, she gazes out into the ten directions. She pacifies sentient beings afflicted by demons and diseases through the state of peace. That Vairocana, having returned, dwells in the eastern corner of the maṇḍala of faith and gazes upon the Vajra Protector. RĀGARATI. One should generate Pāṇḍaravāsinī, accomplished through secret mantra.
With a beautiful face and long eyes, resembling a ruby or the color of the moon, her three faces are smiling: red, black, and white. Amitābha resides upon her crown, and she is fully adorned with all ornaments. Arising from the Māyājāla, she delights in severing red passion. One should meditate on her with six arms, complete with all the major marks. With the left hand held in a graceful pose, she holds a bell and an utpala flower with its stalk and leaves. With the right hand, full of charm, she opens a red utpala. Two hands hold a vajra and a wheel; the two left hands hold a jewel and a sword. Having emerged from the heart, she gazes in all directions. She causes the life-force of sentient beings withered by the planets and other afflictions to flourish. Returning, she sits in the center of a lotus. Vajrarati. The wise should generate the goddess Tārā, accomplished through secret mantra, endowed with all the limbs and marks. She is a woman who exerts herself in intoxicating the wicked. With a beautiful face and long eyes, her color is like yellow emerald. The supreme, unfailing crown is beautiful, encircled by a garland of flowers. Adorned with three faces—green, black, and white—she is complete with all ornaments. One should contemplate her with six arms, holding a crossed vajra and a wheel, and carrying a yellow utpala in her hands. With the left hand held in a graceful pose, she holds a bell, and her hands are adorned with a jewel and a sword. Having emerged from the heart, she [liberates] those deluded by passion and hatred.
As for the subjugation of sentient beings: by the mere touch of light, their minds are brought under control as if they were non-existent, and they all remain facing [the practitioner]. Returning, they reside in the northern corner in the center of the samaya. The wise one should generate the Bodhisattvas, accomplished from the syllables of the secret mantra. Empowered by the Lord of the Family, they have three faces and three colors. One should meditate on them as possessing the supreme of all aspects and having six arms. One should meditate on all of them according to the colors of their respective families. Regarding the mudrā of Tārā, one should meditate on Samantabhadra. Having completely removed the utpala, one should offer a lotus to him. Maitreya holds the flower of the nāga-tree; the remainder are in the place of Vairocana. Mañjuśrī holds the supreme bell and sword; likewise, they are firmly established. The left hand is in the earth-touching gesture, and the right is in the gesture of melting. One should meditate on the remaining mudrā of Samantabhadra. On the eastern side are two: Kṣitigarbha and Maitreya reside there. In the south are Vajrapāṇi and the one taught as Ākāśagarbha, who reside everywhere. In the west are Lokeśvara and Mañjughoṣa, who are firmly established. In the north are the taught Sarvanīvaraṇaviṣkambhin and the renowned Samantabhadra. Thus, the yidams are taught; the deities such as Rūpavajrā and the rest reside together with these, their two hands holding their respective symbols. Rūpā holds a mirror in her two hands; Śabdā holds a lute in her two hands.
Smell is the conch bowl in both hands; taste is the vessel held in both hands. Touch is the Vajra Embracer, who embraces completely at the heart. By the samaya of the crossed vajra, one dwells in bliss within the dharmadhātu. The colors and various weapons of Vairocana and the others are to be visualized according to the sequence as it was taught. The colors and weapons of Samantavighna and Maitreya remain as they are. The two samayas to be meditated upon are the two called love and compassion. Yamāntakṛt: from wisdom, one should generate the six-legged Vajra. With a color like a dark blue cloud, a large belly, and great strength, he blazes with dense rays of light. Terrifying with universal wrath, with red eyes, a gaping mouth, and bared fangs, his three faces are in motion. His flaming head is bound upward, and he always wears a crown; adorned with ornaments on his limbs, one should visualize him with six arms. He holds a wheel and a sword with pride, and a pestle in a hand of praise. With the left hand in a majestic pose, he holds a supreme bell, a battle-axe, and a noose with a threatening gesture. Having emerged from the heart, in the center of a sun maṇḍala, he stands at the eastern gate in the posture of the right leg extended. Prajñāntakṛt: from wisdom, one should generate the Vajra Unconquerable by Others. Radiating light, blazing with malice, his limbs are adorned with snakes.
His blazing head is firmly bound, and he is adorned on the crown by Akṣobhya. With a frowning brow and red eyes, his three faces are wide open. With his right leg extended, he stands like a conch, a kunda flower, or the moon. One should meditate on the six-armed one, endowed with the excellence of all aspects. In his hands, he brandishes a vajra and a club, and stands in the manner of striking with a sword. With the left, he holds a bell with pride, and wields a battle-axe and a noose with his index finger. Likewise, having emerged from the heart, he dwells in the center of the southern gate within the middle of a sun maṇḍala as the wrathful one Kāma.
From wisdom, one should generate the non-dual Vajra, accomplished through wisdom. Emitting dense, blazing rays of light, he is like a bandhūka flower. His blazing hair is tied and stands upright, and he is adorned with the vajra-light. The six-armed one is greatly terrifying, with a face that frowns. In his hands, he brandishes a great lotus, a sword, and a pestle as weapons. He stands in the manner of a proud right-leg extension, and with the left, he holds a battle-axe and a noose. The wrathful one, having emerged from the heart, subdues [the enemy] and dwells at the western gate of his own maṇḍala in the center of a sun maṇḍala as Vighnāntakṛt.
From wisdom, one should generate Amṛtakuṇḍalī, accomplished through wisdom. His blazing, dense rays of light are like the color of a flax flower. With a sound dense with blazing fire, he wears a crown of Vajrasiddhi. His three faces are intensely frowning.
With sharp fangs and a "ha ha" laugh,
He brandishes a crossed vajra and a sword.
In his hands he holds a pestle and stands in a slaying posture;
A bell, a battle-axe, and a sword
Are visualized in his left hands.
Likewise, having emerged from the heart,
In the center of a sun maṇḍala,
The wrathful one, with his right leg extended,
Abides in the center of the northern gate.
The samayas of the wrathful ones are taught as:
Vetālī, Aparājitā,
Bhṛkuṭī, and Ekajaṭī;
These four goddesses are renowned.
The Buddhas are in union,
In the bodhisattva posture;
The bodhisattvas are likewise taught,
While the wrathful goddesses are in the left-extended posture.
All those generated within the maṇṭalas
Are sealed with the four samayas.
Having thus gathered them through union,
One should begin the subtle yoga.
Visualizing a white mustard seed at the tip of the nose,
One should emanate and reabsorb that mustard seed.
This is the examination of secret wisdom,
Meditating on the abode of immeasurable wisdom.
A five-colored jewel,
About the size of a thick white mustard seed,
The yogi should constantly meditate
With diligence at the tip of the nose.
Once it has become stable, emanate the jewel;
If it is not stable, do not emanate.
One should emanate supreme clouds
Resembling the blazing light of the Buddhas.
The great clouds of vajras, wheels,
Lotuses, and treasuries, holding weapons—
The great clouds of bodhisattvas,
One should emanate them as the nature of emanation.
Specifically, a five-pronged [vajra]
Resembling the petals of a blue utpala,
About the size of a barley grain, with diligence...
Visualize it at the tip of the nose, distinguished by the wheel and so forth. By meditating in that way, one examines the conceptual; the immeasurable awakening will be accomplished, and all the abodes of qualities will be achieved. In short, if one generates it in that manner, the awakening of the buddhas is firmly established. The abode of the Dharma will arise, which is the representation of body, speech, and mind. Then, as for the emanation: countless tens of millions of vajras fill the sky like a heap of sesame seeds; one should then begin the vajra recitation. At the end of the recitation, having meditated on the three indivisible vajras of the buddhas' wisdom, through the application of vajra recitation, one is blessed by all the buddhas. The source of all buddhas of the three times is the vajra of body, speech, and mind; through the blessing of the vajra secret mantra, one attains incomparable wisdom. The recitation of the entire meaning of the secret mantra is marked by the three indivisible vajras. The perfection of the three indivisible vajras is what is called the "three vajras" of the object of focus. Having meditated on the vajra wisdom of the body, speech, and mind of the buddhas, if one constantly performs the supreme offering, through this one will become equal to awakening. One should emanate the body, speech, and mind directly through the three rituals. By means of this vajra recitation, one's mind will become like the three vajras. Alternatively, as for the emanation, through the distinctions of the three individually, one should emanate the body, speech, and mind as selfless by means of the wisdom mind. Through the wisdom of the wrathful samaya...
Within one’s own vajra maṇḍala, the sounding of the syllables of mantra is the recitation of the wrathful deities. This recitation radiates the vajras everywhere; having completed it, one should thoroughly withdraw them. This is the ultimate recitation taught by all the buddhas. The Dharma and the mudrās are sung as songs, joined as vajra words; these are the clear, secret words. The vajra word is without vocal tone. HŪṂ VAJRA DHṚK. Third, having withdrawn the emanations, one should accomplish Vajrasattva. If the king is not accomplished, one should accomplish him through forceful application. One should accomplish him with the great vajra. Meditating constantly according to the ritual, by striking at the heart, one thoroughly exhorts the jñānasattva. Alternatively, one’s own samaya wrathful deity, arising from body, speech, and mind, holds a hook in the left hand and a vajra in the right. If he is blazing like fire, that great power should be released. One attains the non-abiding nirvāṇa. That Vajrasattva who abides there should be struck in the heart by the wrathful deity and exhorted with wrathful words: "O Great Vajra named so-and-so, you are the one who abides in accomplishment. Thus, I am always devoted to you. You are the supreme protector of the samaya. Grant the empowerment and the authorization; bestow the supreme siddhi upon me." This is the supreme vajra method. If practiced for seven days, body, speech, and mind will be accomplished; this is the secret vajra siddhi.
With a mind of fear and trembling,
The Protector, the Bestower of the Supreme, gazes upon them.
With a mind of contentment and joy,
He bestows the great siddhi.
Like the source of the three vajras,
Through this, one shall attain enlightenment.
One becomes Vajrasattva,
The ocean of the Buddhas' enlightenment.
Just as the goddesses Locanā and the others
Are in their respective forms,
Through attachment to supreme bliss,
One should clearly visualize Vajrasattva.
With melodious and pleasing songs,
And subtle melodies and the like,
For the sake of the peace of desirable bliss,
One should contemplate the exhortations:
"O Vajrasattva, you are the Lord of the Earth,
The progenitor of the realm of sentient beings.
You are the great purpose, delightful and desirable;
The supreme great kinsman of all beings.
If you desire my life,
O Protector, please grant me your desire.
O Vajra Body, you are the wheel of the Buddhas,
Bringing joy to the many sentient beings,
Teaching the benefit of the supreme meaning of enlightenment.
You are passionate with desire for the samaya.
If you desire my life, O Protector,
Please grant me your desire.
O Vajra Speech, you are for the sake of all,
Beneficial, compassionate toward the world, and for the sake of sentient beings.
You are intensely attached to all necessary activities.
If you desire my life, O Protector,
Please grant me your desire, O Samantabhadra of great joy.
O Vajra Desire, you are the supreme samaya,
The family of the perfect Buddhas for the great purpose of benefit.
You possess compassion for the bindu of equanimity."
“If the Protector desires my life, let me enjoy the many treasures of excellent qualities.” Thus exhorted by the goddess, he offered praise to the Tathāgata:
“Homage to Akṣobhya, the great wisdom, the vajra expanse, the great space, the supreme three vajras, and the three maṇḍalas; homage to the three secrets.
Homage to Vairocana, the great joy, the vajra peace, the great delight, the dharma that is naturally luminous, the vajra teacher.
Homage to the King of Jewels, the extremely profound, the vajra of space, the stainless sky, the naturally pure and immaculate; homage to the three secrets.
Homage to the Great Victor, Amitābha, the non-conceptual vajra space, who has attained the perfection of passion; homage to the three vajras.
Homage to Vajrasattva, the perfect Buddha, the Vajra Accomplisher of Aims, who fulfills all intentions and arises from the very nature of purity.
By thus exhorting all the Buddhas with these peaceful words of praise, if one praises with the vajra enjoyments, one will become just like a Buddha.
When the goddess praised the Tathāgatas, the Vajra-Minded One beheld it, and having gathered it into his body, speech, and mind, he manifested various forms of passion.
Having stabilized the vajra of body, speech, and mind within all the maṇḍalas according to the ritual, one should perform the recitation.
When focusing on meditative absorption, if the practitioner’s body becomes weak, then in order to stabilize body, speech, and mind—”
This application should be undertaken. Regarding the visualization of the maṇḍala at the crown of the head: it should be the size of a span. Having meditated on the syllable OṂ in the center, one should imagine the five nectars transforming. By this vajra application, one will instantly become radiant. Body, speech, and mind will abide in bliss; this is accomplished without doubt. For the sufferings of hunger, thirst, and so forth, one should contemplate this application. All sufferings will cease, just as by the vajra words of the impure. By meditating on the great form of Vairocana, all purposes will be perfectly fulfilled. Having meditated on the syllable VAṂ at the mouth, one should focus on the syllable OṂ on the tongue. It becomes the locus of all food, adorned with a wish-fulfilling jewel. It is the pacification that dispels all suffering; it is the blessing of the wisdom vajra. Whoever meditates on this will become a renowned bodhisattva. If one possesses the application of Vajrasattva, the siddhis of body and speech will be attained. This should not be given even to a student who lacks faith, has entered the lower vehicle, is under the sway of passion or hatred, or is of dull faculties. Because this practice was undertaken, the master Vajrahāsya wrote this down after realizing the meaning of the tantra, in order to generate wisdom in sentient beings. The Sādhana of the Glorious Great Bliss is complete.
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.