Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a ritualized system for the generation and propitiation of Black Yamāri, a wrathful manifestation of the Yamāntaka cycle. The text guides the practitioner through a sequence of meditative visualizations, beginning with the establishment of a dharmodaya and the generation of the central deity from the seed-syllable ya. It details the construction of a complex maṇḍala featuring various forms of Yamāntaka—such as Padma and Khaḍga—and associated female deities like Vārāhī, each designed to counteract specific mental afflictions like attachment and jealousy. The ritual commits the reader to a process of self-transformation, utilizing mantra and the visualization of the Vajra Mind within the body's energy centers to achieve superknowledges. The practice culminates in a non-dual meditative state that transcends the binaries of existence and non-existence, ultimately dedicating the merit to the enlightenment of all beings to navigate the dangers of cyclic existence.
Provenance
About this text
A ritual manual for the propitiation of the deity Black Yamāri, the Kṛṣṇayamārisādhana belongs to the genre of sādhana. The work is attributed to the Indian author Śrīdhara. It was translated into the Tibetan language by Dānakīrti and the lo tsa ba tshul khrims rgyal ba, and is preserved in the Tengyur, volume མི, where it comprises thirteen pages. Within the Tibetan canonical structure, it is situated among the Other Skillful Means Tantras. The work enacts a meditative process of visualization and devotion, beginning with homage to the glorious Yamāntaka and the Guru. It guides the practitioner in the generation of a white, triangular source of phenomena, or dharmodaya, from which a maṇḍala and the limbs of the deity arise from seed-syllables such as saṃ and bhrūṃ. A scholar or serious reader consults this classical Tibetan text to examine the specific ritual instructions for visualizing the Black Yamāri Vajra—described as a gathering of light and limbs who holds a sword, wheel, lotus, and vajra—and to study the precise sequence of offerings and refuges that precede the construction of the deity's mandala.
The work is significant as a representative example of the Anuttarayoga Tantra tradition, specifically the Yamāntaka cycle, illustrating the use of wrathful imagery to transmute negative emotions. For the modern reader, it demonstrates the precise intersection of cosmology, somatic visualization, and philosophical negation in Indo-Tibetan ritual technology.
Structure
Passages
Section
Description
1-2
Preliminary Rites
Homages, confession, and the taking of refuge.
3-8
Generation Stage
Visualization of the dharmodaya, the central deity Black Yamāri, and the surrounding maṇḍala of deities.
9-13
Invocation and Offerings
The use of mantras to invoke the deities and the presentation of ritual offerings.
14-17
Completion and Dissolution
Internalization of wisdom forms, philosophical reflection on non-duality, and the dedication of merit.
Themes
Transmutation of Afflictions (8-10)
Non-duality and Emptiness (15-16)
Somatic Visualization (11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Kṛṣṇayamārisādhana-nāma. In the language of Tibet: Gshin rje gshed nag po’i sgrub thabs zhes bya ba (The Sādhana of Black Yamāri). Homage to the glorious Yamāntaka!
To the Guru, and then to the Black Yamāri Vajra, who is the gathering of his own light and limbs, who abounds in bliss, and who engages in the welfare of others; to him who holds a vajra, sword, wheel, lotus, curved knife, and skull-cup in his hands, the three-faced, terrifying, and fear-inspiring one, I prostrate with my crown.
This is the sādhana for the practice of Black Yamāri. For those who desire to realize reality, who have obtained the empowerments and so forth, this sequence of the sādhana is written for the sake of easy understanding by the simple, for the purpose of recollecting the equal [nature], and to please the supreme ones with the speech of the simple.
Endowed with generosity, ethical discipline, and so forth, with a mind of single flavor toward the welfare of sentient beings, perfectly complete in qualities such as loving-kindness, and adorned with faith and learning; one who is the embodiment of compassion at dawn, having first performed the cleansing of the face and so forth, should sit on a comfortable seat in a secluded place such as a charnel ground.
One should visualize a lotus at one’s own heart, upon which is a very clear moon. Upon it is the blue syllable Ya, possessing rays of light, which has perfectly accomplished the welfare of sentient beings. One should meditate on the Gurus and the perfect Buddhas pervading the entirety of space. Having focused on them and prostrated, one should perform the ritual of emanating the body and make offerings with the goddesses of the mind and so forth, and then confess misdeeds.
Whatever misdeeds I have committed with body, speech, and mind, or likewise caused others to commit, or...
Whatever merit I have gained through rejoicing in the Protector, I confess those three. I rejoice in the accumulation of merit of the perfect Buddhas and their noble Sons. I take refuge in the perfect Buddhas, the sublime Dharma, and the supreme Assembly. To you of vast qualities, I offer my very body. May all the sublime Dharma and the beautiful voice of the Teacher abide. For the sake of attaining the Body, Speech, and Wisdom of the perfect Buddhas and their Sons, who are the essence of the activities of generosity and so forth, I shall abide with the utmost devotion. I shall generate the mind of enlightenment for the sake of all sentient beings. Whatever accumulation of merit has been gathered, I dedicate it toward enlightenment. Having become the glorious Yamāntaka, I shall bring benefit to wandering beings. Having made this aspiration, I then request you to depart with your wisdom. Looking upon the ritual with compassion, I meditate on the various aspects of emptiness. Because they are devoid of intrinsic nature, I meditate on the cause as being without signs. Because it is free from activity, I completely abandon aspirations. OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Having stabilized the mind upon that, from the syllable AṂ arises a sun disk, upon which is a blue syllable HŪṂ. Light rays radiate forth, pervading all. One should meditate on a five-pronged vajra everywhere for the purpose of protection. The vajra ground, the iron mountains, the fence, the tent, and likewise the canopy—meditate on these as the meaning of the utterly pure Buddha-field. Once again, one should correctly engage in meditative concentration.
In that regard, upon a multicolored lotus and moon, from a vajra arisen from the syllable saṃ, the limbs of the Excellent Limb arise. One should visualize a white, triangular source of phenomena (dharmodaya) situated above, equal to space. In its center, upon a lotus and moon, is again a maṇḍala in the center of that, generated from the syllable bhrūṃ and a wheel, arisen from the limb of the Permanent One. It is square with four doors, adorned with four archways (toraṇa), and decorated with lattices and half-lattices. It is beautifully graced by goddesses on the pedestals, with various peaks stirred by the wind, and possesses banners and bells. It is fully adorned with a multicolored vajra. The seats of the Victors are the moon and the sun. The east is great white; the south is perfectly yellow; the western part is red; and the north is like madder. One should visualize the central ground as having the luster of sapphire. Through this differentiation of the colors of the directions, one should meditate on the multicolored vajra. Likewise, one should also meditate on the pavilion. Having meditated on the fivefold nature of the individual walls in their proper order, one should meditate on the form of the Buddha. Together with the five glorious aspects, the black vajra that dispels [obstacles] is known as the "form of the Buddha." That should be explained through its divisions. At the navel is the seat of a multicolored lotus; upon the moon, one should arrange the vowels in two rows. Upon that moon, the consonants beginning with ka, and also ḍa, ḍha, da, dha, ya, and la are inserted; from these very [letters] it is formed. This formation in this manner is called the mirror-like wisdom (ādarśa-jñāna). The equality of those is oneness.
From that, the syllable HŪṂ is the wisdom of individual discernment, and the wisdom of all-accomplishing action is born from that; meditate on it as a vajra, resembling the light of a sun-crystal gem, with light rays radiating from the seed-syllable. With the mantra "OṂ VAJRA-ĀTMAKO ’HAṂ," one should cultivate the divine pride of oneself. From that, [the deity] arises, possessing a white and red luster, a body embraced by beautiful light rays, the wrathful and graceful form of bliss. With faces white, blue, and red, he stands upon the seat with the left leg extended, brandishing a blazing sword, a vajra, and a curved knife. With right and left hands, he holds a wheel, a lotus, and a vessel, radiating light rays. The nature of the dharmadhātu, the self who holds the wisdom-vajra, whatever is the nature of the five aspects is expressed as "yoga." This is the yoga.
To tame beings through great passion, one correctly beholds the three worlds. With the light rays of wisdom from one’s own heart, having formed the various forms of the Buddhas, they are correctly absorbed into one’s own body. One should meditate on the form of supreme bliss as one’s own enjoyment. Having completely abandoned all conceptualization, the supreme mantra known as the "three suchnesses" is placed between two red HOḤ syllables. Just as a shooting star flies, the bodhicitta is likewise absorbed. With a mind of compassionate passion, the Vajradhara himself melts. The goddesses of loving-kindness and so forth urge the Lord of the Mandala: "Arise, O Lord of Yama, wrathful with compassion! Dispel the ignorance of all the three realms!"
"Likewise, conquer the māras! Arise, O Venerable One, for your mind has become distracted. O Protector of the World, why do you remain in emptiness? Arise, O Venerable One, through the merit of the world! Having trampled the world that desires enlightenment, why do you remain absorbed in contemplating emptiness?"
Having been exhorted, he dissolved and followed the taste of that [melody]. Having cast aside this song, from the semblance of a perfect experience, and born from the subsequent melting, from a blue syllable maṃ arose a sun maṇḍala. From it, the fierce and terrible blue-colored [deity], adorned with bone ornaments, with a sharp beard and blazing horns, terrifying as he digs with his hooves—standing upon a mahiṣa, with a blue vajra and rays of light—by means of the seed-syllable and its rays, he should form the body of Black Yamāri. He should correctly enter into the various [elements]. Meditate on the Great Terrifier, the one who causes fear, as a vajra upon the mahiṣa; one should meditate on the Lord of the Maṇḍala. With the emission of sharp rays of light, he burns the three worlds and the hosts of māras. With a terrible, fierce, and dark body, his tongue rolls with rays of light, his face baring blazing fangs, his matted hair and beard standing erect, he tramples with his left leg extended. He is black and utterly intoxicating; his central face is like a dark bee, the right makes the light of the moon, and the left is shown with a red luster. Adorned with vajra ornaments, he is stout, short, and has a protruding belly, possessing a hanging garland of heads.
With his right and left hands, he holds a curved knife and a skull-cup. In union with the consort of his own radiance, the descent of bliss is for the sake of others. With the remaining two right hands, he holds a blazing vajra and a sword. In his left hands, he holds a wheel and a lotus. Adorned with the lords of serpents, he is bound with the blue nāga Ananta in his matted locks, which are most terrifying. With the red nāga Takṣaka, he adorns his fierce ears. The multicolored Kulika serves as his armlet. The yellow nāga Śaṅkhapāla forms his bracelets. He wears a necklace of white lotus roots. With the green nāga Karkoṭaka, the sacred thread is most beautiful. With the nāga Vāsuki, who is like the color of nectar, he wears a belt. With the pale-colored nāga Mahāpadma, he wears anklets. All of them emit the sound "phuṭ," possessing forked tongues and rows of fierce fangs. This is the form of both saṃsāra and nirvāṇa, the one who dispels Yama. Having contemplated this for the sake of exhausting conceptualization, one should perfectly consecrate it with the mantra: OṂ DHARMADHĀTUJÑĀNASVABHĀVĀTMAKO ’HAṂ. This is the subsequent yoga. With the hook-rays of light from one’s own heart, all the perfect Buddhas pervading space are summoned and drawn into the mouth. Having caused them to descend in bliss, they melt into the heart. That which has melted and emerged through the vajra path should be emanated by the wise one. Abiding within the lotus of one’s own radiance, one should visualize it in the form of one’s own seed-syllable. From that seed-syllable, the entire mandala arises, and all are consecrated by the seed-syllables.
The wise should meditate on the radiating and reabsorbing rays of light according to the ritual procedure. The central [deity] is generated from the blue syllable ya; this is taught as the characteristic of the maṇḍala-holder. In the east, from kṣe, the wheel is accomplished: the white Śaśvata (Nitya) with six arms, holding a wheel and a sword in his right hands, and a jewel and a water-born [lotus] in his left. In the south, from the syllable ma, Ratnasambhava is born from a jewel; he has the luster of refined gold, holding a jewel and a sword in his right hands, and a wheel and a water-born [lotus] in his left. In the west is Rāgavajra, accomplished from the seed-syllable ra and a lotus; he is equal in radiance to a ruby, holding a lotus and a sword in his right hands, and a jewel and a wheel in his left. From that and a sword arises the green Īrṣyā-Yamāntaka; he holds a sword and a wheel in his right hands, and a beautiful jewel and a lotus in his left. All of these are the characteristics of the wrathful forms of Dveṣa-Yamāntaka. One should meditate on their primary hands holding a curved knife and a skull-cup. They are non-dual with innate insight, the essence of the selfless body, and they abide upon sun maṇḍalas, while Śaśvata abides upon a moon maṇḍala. Abiding at the base of the viśvavajra, one should meditate on them performing the welfare of sentient beings. At the eastern gate, born from the syllable ya, is the blue form of Mudgara-Yamāntaka; he holds a mallet and a sword in his right hands, and a fine jewel and a lotus in his left. The one renowned as Vajramuṣala-Yamāntaka is in the south, born from ja and a staff; the white-hued Daṇḍa-Yamāntaka holds a staff and a sword in his right hands, and a water-born [lotus] and a wheel in his left.
In the west is Padma Yamāntaka, born from NI, whose form destroys the extreme of attachment. In his right hands are a lotus and a sword; in his left, a wheel and a jewel. In the north is Khaḍga Yamāntaka, born from RA, who destroys the extreme of jealousy. In his right hands are a sword and a wheel; in his left, a jewel and a lotus. He is slightly blue in complexion and is terrifying. The [central deity] has the form of a snake, with a gaping, roaring laughter, yellow hair standing erect, and is perfectly endowed with a sun maṇḍala. With bared fangs and a great roar, he holds a curved knife and a skull-cup. At the four intermediate corners are the goddesses residing upon moon maṇḍalas. The goddess at the southeast corner is Vajrasattvā, born from JA. She is white, graceful, and very wrathful, with the form of Moha Yamāntaka. Then, at the southwest corner, is Vajravārāhī, born from SA. She is a wrathful goddess with the face of a sow, resembling Dveṣa Yamāntaka. At the northwest corner is the very peaceful Sarasvatī, born from DO, with an intensely red complexion and the form of Rāga Yamāntaka. At the northeast corner is the terrifying green Gaurī, born from RU, with the form of Īrṣyā Yamāntaka, the supreme holder of form and signs. The blue one has a white right face, the white one has a blue right face, and the left faces of both are red; the others are blue and white. At the four corners of the maṇḍala are the nāyoni skull-cups. Once accomplished, the wise one should emanate [them] extensively.
With the respective mantras as they have been described, by the sounds of the mantras such as Hrīḥ Ṣṭrīḥ and so forth, the Lord of the Maṇḍala is perfectly invoked. Through the emanation of infinite manifestations, the supreme benefit of sentient beings is accomplished; then, by means of all of them, all the wrathful heroes are arrayed within one’s own body.
With the mantra Jina Jik, the Destroyer of Delusion is placed at the eastern spoke, residing at the base of the spoke upon a multicolored lotus and moon.
With the mantra Ratna Dhṛk, having summoned the one called Malice, he is to be arrayed according to the ritual procedure upon a lotus and sun at the southern spoke.
With the mantra Ārolik, the Destroyer of the Lord of Death of Attachment is to be clearly visualized according to the ritual procedure upon a lotus and sun at the western spoke.
With the mantra Prajñā Dhṛk, the Destroyer of the Lord of Death of Envy is to be arrayed according to the ritual procedure upon a lotus and sun at the northern spoke.
With the mantra Muṅgara Dhṛk, the wise one should visualize the Destroyer of the Hammer at the eastern gate, upon a lotus and sun.
With this mantra Daṇḍa Dhṛk, the one who subdues the Lord of Death of the Staff is correctly situated at the southern gate; he is to be arrayed upon a multicolored lotus and sun.
With the mantra Padma Dhṛk, the Destroyer of the Lord of Death of the Lotus is to be meditated upon as the fierce and powerful one at the western gate, upon a lotus and sun.
With the mantra Khaḍga Dhṛk, the Destroyer of the Lord of Death of the Sword is to be visualized upon a multicolored lotus and sun in the north, the subduer of Māra.
In the four intermediate directions of the crossed-vajra, the goddesses are likewise to be meditated upon as supreme.
In the southeast is the goddess Sems-ma, the fierce and beautiful one with rays of light. By the mantra moharati, she dwells upon a moon atop a variegated lotus. Then, in the southwest is the Vajra Lady, Vārāhī, the chief of the family. By the mantra dveṣarati, the wise one should place her upon a lotus and moon. Then, in the northwest, one should place Sarasvatī upon a moon. By this mantra rāgarati, then in the northeast is Gaurī. By this mantra vajrarati, she is marked with the syllable oṃ upon a moon. In the four corners of the root maṇḍala are the skull-cups of the three tattvas. Having thus emanated the maṇḍala and its contents and stabilized them, one should view them in meditative equipoise as they dissolve into the previous wheel; this is the atiyoga.
By the nature of the maṇḍala deities, one should consecrate the eyes, body, and so forth. From kṣiṃ arises a wheel, the radiance of delusion; the wise one should place the Vajra Eye, slightly wrathful, upon the eyes. From the syllable jaṃ and a vajra, the Vajra Ear, with the radiance of black, is placed upon the ears. At the nose is the syllable khaṃ, from which Ratnasambhava arises, equal to what is proclaimed as "slander"; upon a moon is the variegated vajra. At the tongue is raṃ, from which a lotus arises; the Vajra Tongue emerges and enters the lotus, possessing the radiance of the Yamāntaka of desire. From kaṃ arises a sword, from which the Vajra Body emerges and dwells upon a moon, having the form of the Yamāntaka of jealousy; this is the body of the deity at the forehead. Above the navel, from saṃ...
The supreme Vajra Mind, in the form of a wrathful and graceful deity, is to be visualized in the aspect of the Vajra Holder. The placement upon the six limbs is explained for the purpose of accomplishing the superknowledges.
At the heart, from the syllable HŪṂ, in the center of a vajra, resides a blue-vaulted vajra. This is the Vajra Mind Yamāntaka, perfectly endowed with color and hand-symbols. At the throat, from the syllable ĀḤ and a lotus, again arising from a lotus, is the glorious Vajra Speech, with a body like that of the Desire-Yamāntaka.
At the crown, from the syllable OṂ, there is a wheel; the OṂ and the wheel have a white luster. This is the Vajra Body, the Lord of the Body, with supreme hands, colors, and marks. Once these supreme Vajras of Speech and so forth are complete, one should worship the Buddhas abiding in space and consecrate them with the mantras:
OṂ SARVA-TATHĀGATA-CITTA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
OṂ SARVA-TATHĀGATA-VĀK-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
With light rays from the seed-syllable at one’s own heart, the Buddhas residing in various places, together with their sons, are invited. Looking toward them, whatever emanations arise from them—the female deities and so forth—holding moon-lustered vases, one should visualize them conferring empowerment with auspicious verses and the sounds of melodious songs. Upon oneself and all others, at the crown, is black Yamāntaka. The Vajra-holders are at my crown, by the light rays from the seed-syllable at my own heart.
Having invited the wisdom wheel, and having looked at oneself and the front-generation, the wrathful deities expel the obstructors and provide protection. Then, one offers the water for the mouth (argha), the water for the feet, and so forth. One summons [the deities] with this mantra: OṂ MUNGARA JAḤ. One causes them to enter with: OṂ DAṆḌA HŪṂ. One binds them with: OṂ PADMA VAṂ. One brings them under control with: OṂ KHAḌGA HOḤ.
With light rays from the seed syllable at one’s own heart, one summons and causes the Buddhas to enter. Visualizing them melting into the heart, at the center of the lotus of one’s own heart, there is a host of goddesses arisen from a moon. Holding various flowers and ritual implements in their lotus-like hands, they perform delightful songs of offering and various types of dance. With a majestic bearing, they should make offerings that bestow great bliss.
"Ema! O Guru, Black Yamāntaka! You whose nature is the form of a rākṣasa—now that I see you, I am terrified. Guru, abandon this wrathful nature! The earth, the heavens, and the regions below tremble at your dance. You, with eyes like black collyrium and a wrathful mind, perform the dance in the form of a vetāla. Black and stout in stature, you manifest many different forms. You cause the Vajra Sarasvatī to bow; you perform the dance of great bliss. With the sound of the mantra HRĪḤ ṢṬRĪḤ, you dispel the delusions of the three realms. Venerable One, you are wrathful through compassion; you perform the dance while looking upon all beings."
OṂ SARVA-TATHĀGATA-PŪJA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Having visualized all sounds as being like echoes, the cities of sound...
The Wheel-Bearer is by those, and likewise the Principal is by them. To the one whose nature is Mohavajra, the most terrifying Yamāntaka, the Teacher who is the nature of all Buddhas, the Vajra Body, I pay homage. You, whose nature is Piśunavajra, the most terrifying Yamāntaka, as radiant as the Vajra Mind, to the Vajra Jewel, I pay homage and praise. You, whose nature is Rāgavajra, the Principal Source of the Dharma of Passion, the supreme of all supreme melodies, to the Vajra Speech, I pay homage and praise. You, whose nature is the entity of Īrṣyā, Yamāntaka who performs all activities, as radiant as the Vajra Body, to the one holding the sword in hand, I pay homage and praise. You, whose nature is all Buddhas, who gathers all Buddhas into one, the supreme of all Buddhas, to the Lord of the Maṇḍala, I pay homage and praise.
The purity generated from the syllable A abides upon three heads. Once the lotus vessel is fully perfected, below that is the fire maṇḍala, a triangle arisen from RAṂ. Below that is the wind maṇḍala, blue and bow-shaped, arisen from YAṂ, marked by fluttering banners. Upon that, the first letter of the name arises; that is Vairocana and the others. From the syllable DA, the five [beings] such as the elephant arise. One should meditate on the mouth of DA being sealed by the vajra lid arisen from HŪṂ. One should visualize that it melts by the fire fanned by the wind. It becomes the taste of vajra equanimity.
Behold it as utterly stainless and pure. There, by the light rays of the syllable OṂ, all the Buddhas are summoned; their wisdom forms are thoroughly inserted in the form of mantra. Having visualized the five supreme nectars, they are blessed by the three realities. One should satisfy the Lord of the Maṇḍala. Visualize the tongue as a white vajra arising from the syllable HŪṂ. Its light rays take the form of a tube; having drawn [the nectar] up through that, one should likewise make offerings to the Buddhas residing in various places and to the members of the maṇḍala. Having arranged [the nectar] at the heart with wisdom light rays, one abandons all conceptualization. Because of the distinctions of beginning, middle, and end, it is not reasonable for this to be a single entity here either. Since atoms have no parts, it is also not reasonable for it to be multiple. Whatever is the nature of one or many, that which is devoid of both is not such [a thing]. Because the form of delusion is not reality itself, delusion abides in duality. The non-deluded is always inconceivable. Through the activities of emanation and reabsorption, the mind is of one taste in the welfare of sentient beings. There is no reality other than this. These very points were clearly explained by the supreme masters such as Jñānapāda. I shall briefly explain what was taught in the glorious Guhyasamāja: There is no entity and no meditation; no elements and no consciousness. The state that accords with space is selfless like space; this dharma is great bliss. There is no earth and no water; fire and wind also do not exist. Through the yoga of Vajrasattva, this birth is firmly established.
All things are explained as being both entities and non-entities; he proclaimed them to be without entity. Through the connection of yoga and the yogi, there is neither annihilation nor permanence. Without hands, feet, or color, it is the characteristic of supreme joy. All entities are not true; they are devoid of beginning, middle, and end. When analyzed in this way, the wheel abandons even the sublime conceptualization. The aggregates and elements are selfless; the object of meditation is the form of sublime bliss. By the light rays of the seed-syllable in one’s own heart, having turned all beings into Yamāntaka, one should imagine that the beings possessing the vajras of body, speech, and mind are summoned and enter therein. One should place the stainless vajra, the dharma, and the path of wisdom. There, one should place one’s own seed-syllables, such as the wisdom syllables HRĪḤ, ṢṬRĪḤ, and so forth. One sees the aspect of sublime bliss and abandons all conceptualization. With the perfect expansion of emanation and reabsorption, the wise one should begin the recitation. The emanation and reabsorption of the body and so forth may be done either sequentially or simultaneously. One should perform the emanation of the host of wrathful deities. The beings [utter] the sound of HRĪḤ, ṢṬRĪḤ, and so forth: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. By means of this ritual, one should perform all recitations after meditating. All activities such as eating and so forth are performed with the diligence of the desire to see. Having performed the offerings, praises, and the tasting of nectar, with the intention to act for the benefit of sentient beings, one should request the wisdom wheel to depart by means of the ritual of the three suchnesses. How should one’s own wheel be inserted into oneself according to the ritual? One should perfectly accumulate one’s own merit.
Dedicate [the merit] to perfect enlightenment. With "Oṃ Āḥ Hūṃ Muḥ," one should request the [deities] to depart. This is the Great Yoga. Having arisen, one should go about with the pride of one's own lord. All things in every aspect are likewise the reality of the mantra. Having meditated on the form of Mohayamāntaka, one should trample [upon them]. During the intervals between sessions, the yogi and so forth should first be meditated upon by the practitioner. Slightly [is] the Subsequent Yoga; [then] the Utter Yoga and the Great Yoga. Through the modes of the power of perfect wisdom, the Utter Yoga and the Great Yoga [are established]. By the ritual as it has been taught, in this single session of meditative concentration, the yogi’s body is the emanation and reabsorption. The form of wisdom is the self of the three realities. By oneself as Yamāntaka, one should contemplate the ritual of empowerment and the ritual of the five nectars. One should perform the activity of eating. Furthermore, with the conceptualization of offerings, one should always offer to oneself or to others according to the ritual. Seeing the glorious form of Yamāntaka is itself great enlightenment. Self and others are enlightened in equality, because one joins with one's own lord. If it were not so, how could it be? The supreme accomplishment of the yogi is the very nature of various aspects. They are imputed upon a single reality, the locus of liberation, bliss, and suffering. From the distinctions of karma that arises, the non-conceptual nature of the mind is the form of infinite supreme bliss, the very essence of insight and method.
Because the fruit becomes black, I have composed this sādhana of the glorious Yamāntaka, the nature of bliss and great wealth, for those who wish to cross the profound and terrifying ocean of cyclic existence—complete with birth and death—where the crocodiles of attachment, aversion, and the like are turbulent, and where the foam of torpor, sleep, and so forth is ever-shifting. By the merit I have gained through this sādhana titled The Accomplishment of the Illumination of Words, may all beings attain the state of a siddha.
The sādhana titled The Accomplishment of the Illumination of Words, composed by the master Śrīdhara, is complete. Translated by the paṇḍita Dānaśīla and the translator Tsultrim Gyalwa.
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.