Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the practice of the Black Yamāri (Yamāntaka) maṇḍala. The text functions as a technical guide for the practitioner, detailing the precise physical and mental requirements for achieving spiritual realization. It integrates the construction of the sacred space through the drawing of the maṇḍala and the use of pigments and cords with internal meditative visualizations, such as the transformation of the eyes into the sun and moon. The work commits the reader to a rigorous path of initiation, requiring the reception of empowerments (abhisheka) and the adherence to specific mudrās and mantras. By guiding the practitioner through the generation of divine pride and the visualization of a complex pantheon—including Kuberā and Brahmā—the text aims to dissolve the practitioner's ordinary sense of self and replace it with the identity of the deity to attain liberation from the cycle of death and rebirth.
Provenance
About this text
A sādhana detailing the ritual of the maṇḍala of Black Yamāntaka, the Kṛṣṇayamārimaṇḍalopāyikā is a work of the classical Tibetan period. It is attributed to the Indian author Śrīdhara. The text was translated into Tibetan by Dānakīrti and Tsültrim Gyalwa, and it is preserved in the Tengyur, volume མི, where it comprises 33 pages. Within the Tibetan canon, it is categorized among the Other Skillful Means Tantras. The work enacts a technical ritual procedure, guiding the practitioner through the use of mudrās, the brandishing of the vajra, and the performance of the vajra-step dance. It further directs the yogi in internal visualizations, such as transforming the eyes into the sun and moon to illuminate all directions and gazing upon the three realms. A scholar or serious reader consults this text today as a comprehensive manual for the practice of the Black Yamāri maṇḍala, providing the precise physical and mental requirements necessary for the ritual. It serves as a guide for the generation of divine pride and the integration of meditative visualizations with the construction of sacred space.
Cite thisAnuvāda, “A Sādhana for the Maṇḍala of Black Yamāri” (Toh 1924), machine draft, 2026.https://naxiai.com/tibetan/works/toh1924
Summary & commentary
Significance
The work is significant as a representative example of the highly structured ritualism found in Anuttarayoga Tantra, specifically regarding the Yamāntaka cycle. It demonstrates the intersection of external ritual art, such as maṇḍala drawing, and internal yogic practice. For the modern reader, it illustrates the precise methodology used in Indo-Tibetan Buddhism to facilitate the transition from a mundane to a divine state of consciousness.
Structure
Passages
Section
Description
1-12
Preparatory Rituals and Visualization
Initial homage, supplications, internal visualizations of the body, and the physical construction of the maṇḍala boundaries and symbols.
16-40
Consecration and Initiation
Rituals for consecrating the space, the process of selecting and empowering disciples, and the granting of authorization and prophecy.
41-45
Advanced Attainment and Conclusion
Instructions on the wisdom-gnosis empowerment, the maintenance of divine pride, and the final dissolution of the maṇḍala.
Themes
Ritual Space and Geometry (6-11)
Deity Yoga and Visualization (3-5, 34-36)
Empowerment and Lineage Transmission (19, 23, 37-43)
Purification and Non-duality (27-30, 45)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Kṛṣṇayamārimaṇḍalanopika. In the language of Tibet: Gshin rje gshed nag po’i dkyil ’khor gyi sgrub thabs (The Sādhana of the Maṇḍala of Black Yamāntaka). Homage to Mañjuśrī Kumārabhūta!
Bowing to the glorious lord of the maṇḍala of Yamāntaka, whose nature is method and insight, I shall explain the ritual of that maṇḍala, a concise recollection of the procedure.
First, the yogi, possessing the intention to deliver wandering beings, should abide in the four immeasurables. Whether for the sake of accomplishing the natural state or to take up the request of others who have supplicated two or three times, if one wishes to draw the maṇḍala, one should first perform the four yogas. Through the ritual of approach, one should recite one hundred thousand mantras of the Blessed One, Black Yamāntaka, and ten thousand for the others, such as Mohayamāntaka and so forth. One should then draw it either upon obtaining the signs of the Blessed One’s authorization or through the purification of one’s own mind.
In that regard, one should purify the maṇḍala house according to the ritual. Having offered the torma and prepared various offerings, together with companions endowed with the four yogas, one should transform the space into the nature of the sky with the mantra OṂ BHŪḤ KHAṂ. With HŪṂ LAṂ HŪṂ, one should consecrate the earth as having the nature of a vajra. With OṂ MEḌINĪ VAJRĪBHAVA VAJRA BANDHA HŪṂ, one should [visualize] the very place as the form of the naturally pure Black Yamāntaka, the Destroyer of Death, and as a vajra.
To those possessing the mudrās of the bell and the vajra, in the forms of Mohayamāntaka and the others, the four disciples, holding vajras and bells in their hands, should offer this supplication:
"Terrible Yamāntaka, you who are the essence of Mohavajra,
Nature of all the Teacher Buddhas,
Homage and praise to the Vajra Body!
Terrible Yamāntaka, you who are the essence of Piśunavajra,
Perfectly equal to the Vajra Mind,
Homage and praise to Vajraratna!
You who are the essence of Rāgavajra,
Attainer of the source of the Dharma of passion,
Foremost of all supreme expanse-lords,
Homage and praise to the Vajra Speech!
You who are the essence of Īrṣyāvajra,
Yamāntaka, the performer of all activities,
Perfectly equal to the Vajra Body,
Homage and praise to the one holding the sword!
You are the nature of all Buddhas,
The union of all Buddhas into one,
Foremost of all supreme Buddhas,
Homage and praise to the Lord of the Maṇḍala!
This terrifying maṇḍala of Yamāntaka,
The sovereign of all maṇḍalas,
Destroyer of all misdeeds—
O Protector, please draw the maṇḍala!"
Having perceived that they have supplicated with a single voice, and having visualized the entire realm of sentient beings tormented by the afflictions of passion and so forth, in order to clear away those afflictions, one should brandish one's own vajra while reciting the mantra: HŪṂ VAJRODṚṢṬHA.
From the syllable ma, the left eye is made into a moon, and from ṭa, the right eye is made into a sun; having thus illuminated all times and directions, the yogi gazes upon the three realms without exception. Meditating on a blazing crossed-vajra (viśvavajra) beneath the feet, one should perform the dance of the vajra-step and circumambulate the site of the maṇḍala by brandishing the vajra itself. With the sound of the hrīḥ ṣṭrīḥ and other mantras resounding from the throat, the obstructors of the maṇḍala are terrified.
"Listen, O hosts of gods and hosts of obstructors dwelling in body, speech, and mind! I am the glorious Vajradhara. By the application of this protection wheel, my vajra body is radiant, and I shall destroy those born of the three—body and so forth. If anyone should show me contempt, I shall crush them here and nowhere else."
Having thus spoken, one should arrange the wheel, the jewel, the lotus, and the sword in the vajra positions and recite. Following the complete seizing of the site, one should strike with ritual daggers (kīla) in order to eliminate obstructors. The mantra for the daggers is as follows: oṃ gha gha ghātaya ghātaya sarvadusthān phaṭ | kīlaya kīlaya sarvapāpaṃ phaṭ | hūṃ hūṃ hūṃ vajrakīla vajradhara ājñāpayati | sarvavighnān kāyavākcitta vajrakīlaya hūṃ phaṭ. All obstructors below, above, and in the cardinal and intermediate directions are to be struck with the daggers of Yamāntaka, the sword.
Having thus completed the seizing of the site and seen that the obstructors of the site have been pacified, one establishes the boundary with blazing light in the cardinal and intermediate directions. Outside, the Earth Goddess (pṛthivīdevī), yellow in color, [is visualized].
Adorned with various ornaments, with half of her body emerging [from the earth], her right hand in the gesture of granting assurance and her left holding a vase, one should make offerings of various fragrant flowers and remain in the preparatory state. "Goddess, you have become the witness of all the Protector Buddhas regarding the distinctions of the vehicles and conduct, and the stages and perfections. Just as the Lion of the Śākyas conquered the forces of Māra, may I likewise conquer the forces of Māra and draw the great maṇḍala." Then, one should visualize entering into that very [state]; this is the preparation of the site. Then, having again smeared that very [site] with fragrant unguents, one should scatter various flowers. In the locations of the deities, one should prepare maṇḍalas of sandalwood and so forth. In that very place, one should summon the wheel [of deities] with the light rays of the wisdom at the heart and perform the sealing of the boundaries and so forth. One should also perform the offerings, praises, the tasting of nectar, and so forth. Then, placing the right knee on the ground and holding an incense burner in the right hand, one should make a supplication to the Perfect Buddha of the wheel: "Bhagavān, Vajra Yamāntaka, King of Vidyās, I prostrate and praise you. O Protector, whose nature is compassion, I wish to draw the maṇḍala. Out of love for the disciples and for the sake of making offerings to you, I am devoted to you, O Bhagavān; it is right that you be pleased. May the Buddhas attend to me, for the sake of turning the wheel for wandering beings."
Bodhisattvas who abide in the fruit, and furthermore, the deities of Secret Mantra, the world-protectors, the spirits, and those taught by the Perfect Buddhas, as well as sentient beings who delight in the Teaching and those who possess the vajra eye: for the sake of beings, I, the great Vajradhara named [so-and-so], shall draw the maṇḍala of Black Yamāri. Please grant your compassionate favor with whatever offerings you are able to provide. It is fitting that you act for the benefit of myself, the disciples, and all the companions of the maṇḍala. Having done this three times, one should perfectly worship that wheel and place it in the sky. Then, the yogin—whose eyes are the sun and moon—should emanate the seed syllables of Mohavajrayamāri and the others from the syllable JA. Having divided them into twenty-five according to their respective colors, one should make [the cord] twice the size of the maṇḍala and smear it with the five fragrant substances in twenty parts of the door. One should twist the cord together with the Sword Yamāri. Having summoned the Tathāgatas with the hook of the blazing gaze, one should insert them with this mantra: OṂ DĪPTADṚṢṬI AṄKUŚA JAḤ, up to: OṂ AḤ PRAYACCHA MOHAKĀLĀRI SVA-CAKRASŪTRĀṆAYA HŪṂ. Then, one should make this supplication to Dveṣakālarāja: OṂ ĀḤ ANYONYĀNUGATA SARVADHARMĀḤ PARASPARĀNUGATA SARVADHARMĀḤ ATYANTĀNUPraviṢṬA SARVADHARMĀḤ HŪṂ.
The one holding the marking cord should recite and invoke the syllables ja ja ja. Holding the cord at the navel with the left fist, one should sit in the west facing east, and sit in the east facing west, and together they should strike the cord in the sky. Furthermore, the lower cord should be struck with: oṃ vajrasamayasūtra mātikrama hūṃ. "For the sake of sentient beings, please come once again at this time." With these words, the sound of the cord invokes the Tathāgatas residing in the sky, and the Brahma-line should be struck between the east and west. Facing north and facing south, the Brahma-line between the south and north should be struck. Sitting in the southeast and looking toward the yakṣa, and sitting in the northeast and looking toward the preta, the primary line of the east should be struck. Sitting in the northwest and looking toward the preta, and sitting in the southwest and looking toward the yakṣa, the primary line of the west should be struck. Sitting in the southeast and looking toward the nāga direction, and sitting in the southwest and looking toward Indra, the primary line of the south should be struck. Sitting in the northwest and facing Indra, and sitting in the northeast and looking toward the nāga direction, the primary line of the north should be struck. By this very ritual, seven lines should be struck on both sides of the Brahma-lines. Outside the primary lines, behind the six lines, are the lines for the archways as appropriate.
The two intermediate lines as well. Having folded that line in half, starting from the northeast corner, one should strike two lines in the form of a wheel in a clockwise direction for the vajra garland. One should visualize all directions as equal. In this regard: "If an ill omen is seen, it will not be accomplished. If the marking cord breaks, the guru dies. If the directions are confused or mistaken, the disciple [will suffer]. From excess or omission, disease will arise."
It is square, with four doors adorned by four archways (toraṇas), possessing four equal lines, and adorned with necklaces, half-necklaces, and silk pendants. The corners, door-surrounds, and sides are beautified with vajras and jewels. Such is the outer maṇḍala. Furthermore, in the center of the variegated vajra, which is a square measuring half the size of the inner maṇḍala, it is surrounded by a vajra garland. This extends up to the doors in accordance with that very [measure]. One endowed with intelligence should visualize five points and behold the wrathful deity from the syllable Dhīḥ.
"The doors should be known by the Great Self as one-eighth of the maṇḍala. Excluding the great molding (pradakṣiṇa), it is exceedingly beautiful and pleasing. The door-surrounds should be known to be like the doors. Likewise, there is the deity ledge (devatā-paṭṭikā), perfectly endowed with vajra goddesses. Song, music, and so forth, as well as dance, [are there]. The molding is half the size of the door. The door-surrounds and so forth, the lattice (jāla), the half-lattice (ardhajāla), the sun and moon, and also garlands of flowers, [are there]. The colored-paint ledge is half of that, on the outside of the root line. There are ledges for the jewel pillars and so forth."
Apply the pigments to the level ground. The archways are three times the size of the doors. They are adorned with banners and bells; the bells, together with the banners, are moved by the wind. At the outer boundaries, the banners should be arranged beautifully, following the pattern of the wheel.
One should apply the measurements evenly, starting from a single cubit up to a thousand cubits. Likewise, by this sequence, having laid the lines evenly as before, one should lift and hold the portions of colored powder according to the previous order. Consecrating them with the blazing gaze and the mantra oṃ vajracitrāṃ samaya hūṃ, the yogin—naturally pure Yamāntaka, having abandoned all conceptualization without exception—should stand in the center of the maṇḍala and, leaning toward the northeast, draw with the fist of the left hand. The colors are white, yellow, red, and green; black is for the interior.
The pigment should be one-twentieth the width of the door. All should be drawn free from defects such as being too thick. If drawn too thick, disease arises. If too thin, wealth is lost. If not joined, enmity arises. If broken, death occurs. The intervals between the pigments should be drawn at the measure of a barley grain.
In the eastern direction is great white; the southern direction is endowed with yellow; the western part is red; the northern direction is endowed with green. The central part, possessing the luster of sapphire, should be drawn evenly. Having thus drawn the maṇḍala...
In all the abodes of the deities are various lotuses. In the center, upon a sun disk, is a five-pronged blue vajra with its prongs spread apart. At the base of the eastern prong is an eight-spoked wheel. At the base of the southern prong is a nine-faceted jewel resting upon a sun disk. At the base of the western prong is a red eight-petalled lotus resting upon a sun disk. At the base of the northern prong is a green sword. In the southeast corner of the crossed vajra is a wheel; in the southwest corner is a vajra; in the northwest corner is a lotus; and in the northeast corner is a sword. At the eastern gate is a twenty-spoked vajra hammer; at the southern gate is a white staff; at the western gate is a red lotus; and at the northern gate is a sword. In the four intermediate corners of the maṇḍala, one should draw four lotus vessels; this is the layout of the colored powders.
Having thus beheld the completely perfected maṇḍala, the yogin, who resides in the center of the Buddha maṇḍala and possesses limbs identical to his own, abides as the very lord of the Buddhas. With a mind that pervades the expanse of space, he accomplishes the maṇḍala and arranges the emanations in their respective places. He should then perform the blessing of the eyes and so forth, as well as the body and so forth, and confer empowerment upon himself through the ritual of self-empowerment. He should then invite the wisdom maṇḍala, present the argha and other offerings, and, having summoned, entered, bound, and brought under control the wrathful deities, perform the offerings and praises.
One should also partake of the nectar. One should also perform the recitation, meditation, and propitiation. One should also present the offering cakes and offerings to the guardians of the directions. One should circumambulate the maṇḍala oneself and also prostrate; such is the method for accomplishing the maṇḍala.
Then, place eighteen vases in the primary maṇḍala. Place four lotus vessels as well. Apply the signs of all activities. Wrap the necks with cloth. Equip them with mouth-ornaments such as mango leaves and the like. Contemplate those [vases] as having the nature of the maṇḍala wheel arising from the mantra, endowed with the five precious gems, the five medicines, and the five grains. Invite the wisdom maṇḍala into them, present the argha and other offerings, and perform the summoning, entering, binding, and subjugating, and then present the offerings and so forth. Place the vajras bound with flower garlands upon them. The mantrin should recite the mantra three times a day for as long as desired, and should visualize that wheel as being in the form of water itself. Such is the ritual for the preliminary preparation of the vases.
Then, in order to pacify defects such as omissions and to cause the merit of the patron to increase, one should perform a fire offering (homa). In that regard, one should construct a fire pit for all activities according to the peaceful pit; it should be about one cubit in measure, with a depth of half a cubit, and except for the excavation, it should be surrounded by a rim four finger-widths high and wide, shaped like a full-blown lotus. Outside of that, it should be surrounded by a square rim of two finger-widths.
At its boundary, upon a half-moon, is a three-pronged vajra. In the center of the hearth, one should draw a five-pronged Vajra of Hatred, measuring eight finger-widths in total, with each prong being one finger-width. In the east, south, west, and north, one should draw a wheel, a jewel, a lotus, and a sword, each measuring six finger-widths. These are to be drawn on top with white pigment.
Then, the yogi, facing the east, should place all the substances for the fire offering on his right side, and the vessel for the sprinkling water and so forth on his left side. Having taken fire from a Brahmin’s house or a monastic kitchen, he should kindle it with wood that produces milk, taking care to avoid harming any living beings.
Then, preceded by the complete transformation into Vajradhara, one should meditate upon the Fire God (Agni) arising from the syllable RAṂ upon a variegated lotus. He is white in color, with three faces, and is non-dual with the primordial awareness (vidyā) that dwells within. His first right hand holds a water-pot, the second bestows fearlessness, his first left hand holds a three-pronged staff, the second a rosary, and the others hold a curved knife and a skull-cup. He stands with his right leg extended and is adorned with the ornaments of a wrathful deity.
One should summon the wisdom fire from the seed syllable residing at the heart, using the mantra OṂ ṬAKKI HŪṂ JAḤ. With a bundle of kuśa grass, one should offer the sprinkling water and so forth, perform the entry of the samaya-being, and present the offerings. Having placed the syllable RAṂ in his mouth, one should offer the sacrificial substances in abundance.
One should offer all the burnt substances after having meditated on the tips of the sruva and sruk ladles, and upon those tips, in successive order. Subsequently, one should visualize the maṇḍala wheel arising from one’s own seed-syllable at the heart of the deity Yamāntaka. Having first performed the blessing of the eyes and so forth, one should invite the wisdom maṇḍala and so on, and present the offerings and so forth. Meditating on the syllable RAṂ at the deity’s mouth, one should offer a ladleful of ghee while reciting: OṂ AGNAYE SVĀHĀ. With OṂ SARVA PĀPA DAHANA VAJRĀYA SARVA PĀPĀNI DAHA SVĀHĀ, one offers dūrvā grass. With OṂ VAJRA PUṢṬAYE SVĀHĀ, one offers unbroken rice. With OṂ SARVA SAṂPADE SVĀHĀ, one offers curd. With OṂ APRATIHAṬA VAJRĀYA SVĀHĀ, one offers kuśa grass. With OṂ BODHIVṚKṢĀYA SVĀHĀ, one offers the aśvattha tree. With OṂ VAJRA KUBERĀYA SVĀHĀ, one offers the nyagrodha tree. With OṂ VAJRA YAJÑĀYA SVĀHĀ, one offers the udumbara tree. With OṂ SAHAKĀRĀYA SVĀHĀ, one offers the mango. As for other burnt substances not derived from wood, one should accomplish them in the nature of nectar and burn them while using the words of exhortation according to the oral instructions of the mantra of one’s chosen deity. Then, having offered the ācamana (sipping water), the foot-bath, fragrant flowers and so forth, the robes, the tooth-stick, and the food, one should receive the desired objects and request the deity to depart with the three syllables ending in the syllable MUḤ.
The remaining substances should also be burned in the fire according to the previous ritual and then the deities should be requested to depart. The argha ladle (dgaṅ gzar) is one cubit in length, with a four-finger-width base adorned with a precious vajra and a two-finger-width hollow; it is adorned with a vajra and has a cavity shaped like a lotus petal, with a handle the size of a little finger. The sruva ladle (blugs gzar) is about two finger-widths long, with a one-finger-width hollow, adorned with a vajra, and shaped like a lotus petal. These are the argha and sruva ladles.
Then, the site of the consecration should be adorned with various parasols, victory banners, and flags, along with various delightful musical sounds. The master should also be adorned with whatever various ornaments are available. Having placed the statue, painting, or scripture before him, he should offer the saṃstarpaṇa (sprinkling), the argha water, and the prokṣaṇa (sprinkling water). Taking white mustard seeds in his left fist—or otherwise—holding them before the statue and so forth, he should circle them three times to the left or otherwise and cast them into the fire. Reciting the mantra oṃ sarvapāpaṃ dahana vajrāya svāhā, he should circle and fan the fire with three earthenware bowls. Then, taking water in his cupped hands, he should pour it into that very fire.
Then, having perfectly worshipped the tathāgatas residing in the sky with the five types of sensory offerings, he should abandon all conceptual thoughts and hold an incense burner. In order to establish the tathāgatas in the preparatory state (sāmagrī), he should recite three times: "O you who possess the samaya, grant me the samaya!" Then: "Just as all the perfectly complete Buddhas..."
Having resided in the Tuṣita realm, you entered the womb of the goddess Māyā; likewise, I pray that you remain here. Protector, remaining here forever, please accept these flowers and so forth, and for the sake of this person, hold them and make their bodhicitta firm. Then, one should offer praises such as "Moha-vajra" and so on. Having prepared the deities, at dawn, the image should be covered with yellow cloth, turned toward the east, and bathed. The sequence is as follows: having anointed it with the five products of a cow, consecrated with the seed syllables OṂ HŪṂ TRĀṂ HRĪḤ AḤ, and then with fragrant oil consecrated with "OṂ SARVA-TATHĀGATA-KĀYA-VIŚODHANI SVĀHĀ," one should apply a paste of dūrvā grass. Then, having placed the five barks in a bronze vessel, one should wipe off the oil. Following that, beginning with the Victory Vase (vijaya-kalaśa), one should perform the ritual bathing with the water from each of the vases. With the mantra: "Just as all the Tathāgatas were bathed immediately upon birth, so too do I bathe your body with pure divine water. OṂ SARVA-TATHĀGATA-ABHIṢEKATE SAMAYA-ŚRIYE HŪṂ." After that, having summoned the hosts of knowledge-holders (vidyā) such as Cāmuṇḍā and others into the sky, they should confer the empowerment while holding vases filled with the water of wisdom-nectar. Then, having dried it with a cloth so it is no longer damp, one should place it back in its original position. Whether it be a painted cloth (paṭa), a manuscript, or...
The great stūpas should be bathed as before with a mirror. Such is the sequence for the ritual bathing. Then, one should bless the eyes and so forth, as well as the body and so forth, and confer empowerment upon oneself. Placing the Lord of the Family as the crown, one should visualize the Tathāgatas abiding in space in the form of the maṇḍala wheel, offer the water for the feet and so forth, and cause them to enter the samaya. For the volumes of scripture, when they are in the form of letters, one should offer clothing with the mantra: OṂ VAJRA-VASTRĀYE SVĀHĀ. Then, one should offer flowers and so forth: OṂ VAJRA-PUṢPE HŪṂ.
These supreme, excellent flowers, born from water and land, I offer with the highest devotion; please accept them as you please. These supreme fragrances of incense, both innate and compounded, I offer with the highest devotion; please accept them as you please. This light of clarified butter and grain oil, a divine substance blazing with radiance that destroys darkness, I offer with a pure heart; please dispel all ignorance. This sublime, pure food, endowed with color, fragrance, and taste, together with all kinds of edibles and snacks, I offer; please accept them all. In this way, one should offer the flowers and so forth that have been consecrated. Afterwards, the eyes of the images are opened: taking butter and honey from a silver vessel with a golden probe, one uses the mantra: OṂ VAJRA-CAKṢU SAMANTA-CAKṢU VIŚODHANI SVĀHĀ.
Then, brandishing the vajra with the right hand and ringing the bell with the left, one should offer the praise beginning with: "You are the essence of Mohavajra," and so forth. Such is the ritual for consecration.
When one wishes to gather disciples through the power of supreme compassion and the conferral of empowerments and so forth, at that time, outside the site of the maṇḍala, there should be disciples who possess noble lineage, physical form, youth, faith, learning, and so on, and who hold flowers in their hands to prostrate to the maṇḍala. Furthermore, even those without such qualities who have gone for refuge to the Buddha, Dharma, and Saṅgha and abide in the path of the ten virtuous actions should be inspired with enthusiasm by the explanation of the Dharma.
"The Buddha taught the authentic ritual for those with the Mahāyāna mind, who possess the four permissions or their own training. Whether for the signs of mantra siddhi, or for some peaceful maṇḍala, or likewise for others who desire merit, or for the supreme vehicle of the next world—having acted for the sake of the next world in many ways, one purifies the minds of the faithful. Having abandoned the fruits of this world, they seek the fruits of the next world; because there is much benefit in this, and without this there is no next world, therefore, for the sake of accomplishing the other world, you should practice the teachings with your mind."
Having spoken thus, one enters into the state of peace and makes the supplication to the purified vajra and lotus: "You are my teacher, the Great Joy; I seek you, the Great Protector. You who show the path to great enlightenment..."
"Grant me the samaya itself; grant me also the bodhicitta. Grant me the Three Refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation." Recite this three times, addressing the guru with devotion in this manner.
"Come, my son, to this Mahāyāna through the ritual of the mantra conduct. You are a vessel for the Mahāyāna; I shall explain it to you correctly. By the power of the Vajra Secret Mantra, the Perfect Buddhas of the three times, who possess the Vajra of Body, Speech, and Mind, have attained incomparable wisdom. Through the peerless application of Secret Mantra, the Lion of the Śākyas and other supreme ones defeated the most terrifying hosts of powerful Māras, turned the wheel of Dharma for the sake of the world, and passed into nirvāṇa. Therefore, my son, through your intellect, attain omniscience in this very life."
Having spoken thus to those who make the request, in order to generate the bodhicitta in those who have not generated it and to perfectly stabilize it in those who have, one should inspire them with great longing. Then, at their hearts, a vajra arises from the syllable HŪṂ; at their throats, a lotus from the syllable ĀḤ; and at their crowns, a wheel from the syllable OṂ. Reciting "HŪṂ ĀḤ OṂ," place these seed syllables. Holding fragrant water in a vajra-fist, sprinkle it on their throats. Then, place flowers on their heads, and apply perfumes and ointments before them.
The butter lamp is in front. For all [rituals], one should recite the mantra of all-activity. Then, one should give a tooth-stick free from defects such as attachment, with a flower at its tip. The [disciple] should face the east and cast it onto a surface the size of an ox-hide, smeared with cow dung. Then, once it has fallen, the signs of accomplishment, such as pacification and so forth, should be shown to them. Then, having rinsed the mouth with three handfuls of water, using the mantra: Oṃ hrīḥ viśuddhaḥ sarvadharmāṇāṃ pāpanīcyasya śodhaya sarvavikalpaṃ apanaya hūṃ. Kusa grass is spread for the seat and the pillow. It is bound with a cord three times its length and protected by reciting the mantra of all-activity. Then:
"An omniscient one may or may not appear in the world even in a hundred ages. Even the udumbara flower appears only once in a while. But those who abide in the way of secret mantra are even rarer to find than that. For one who is able to accomplish the welfare of immeasurable sentient beings, and who has transcended [ordinary] activity, even the sins previously committed over immeasurable and many eons will all be exhausted by seeing a maṇḍala such as this. What else could there be that is equal to abiding in the way of mantra practice? By reciting the mantra in this very life, one will go to the unsurpassed state, having abandoned the lower realms where all suffering arises. Since all those [sins] will be exhausted, once the intellect has become very firm in this supreme conduct..."
"Today you have obtained the supreme gain; you shall become a great being. For you, all the Victors, together with their heirs, have fully embraced this teaching. Abiding in this, you shall become a great being. By means of this, you shall proceed here from the Mahāyāna. This path is supreme and glorious; it is the Mahāyāna, the great illumination. Since you shall proceed by this, you will become a Tathāgata."
Having taught this, place the student upon the spread kusha grass and say, "Tell me at dawn whatever dreams you see." This is the preparation of the student. If an inauspicious sign is reported, then one should strike with the mantra of all-activity. Furthermore, having protected them, have them take the vows:
"O Protector, clearly grant me the irreversible empowerment of the maṇḍala. Grant me the praise of the deities of the maṇḍala, the activities of the master, the samaya of all the Buddhas, and the unsurpassed secret vows. May I always act for the benefit of sentient beings."
Having spoken thus, this is the ritual for the entry of oneself and the student. First, the master enters the maṇḍala and completes all the empowerments. Having received the authorization, the student who has offered the fee outside the curtain and become a vessel for empowerment should be visualized in the form of Vairocana. Reciting the mantra āḥ khaṃ vīra hūṃ, they should hold a flower garland.
Having covered both eyes and sprinkled [the candidate] with water consecrated by the sarvavid mantra, one asks, "In what do you take delight?" for the purpose of entering the maṇḍala. The candidate replies, "I, of good fortune, delight in great bliss." Immediately thereafter, the yoga-mind is generated with the mantra: oṃ sarvayogacittam utpādayāmi. Then, placing the vajra together with a flower garland at the heart, one says: oṃ surate samayas tvaṃ ho tiṣṭha vajra yathā sukhaṃ. Then, reciting the five syllables previously taught, one leads [the candidate] inside the curtain and says: "Today you have entered the family of all the Buddhas; therefore, I shall generate the wisdom-vajra. If by this wisdom one attains even the siddhi of suchness, what need is there to mention other siddhis? You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired." Then, placing the vajra on the crown of the head, one says: "This is the samaya-vajra. If you speak of this to anyone, your head shall split apart. Vajrasattva himself dwells today within your heart. If you speak of this method, he will instantly split [your heart] and depart." With these words, one administers the oath. Reciting oṃ vajrodaka ṭhaḥ seven times over water mixed with sandalwood and saffron, one says: "This is the water of hell; if you violate the samaya, it will burn you."
"Drink this water of Vajrāmṛta, through which accomplishment is attained if the samaya is guarded." Having said this, he should make [the disciple] drink it. Then, he should say: "From this day forward, I am your Vajrapāṇi. Whatever I say, you must do. Do not treat me with contempt. Do not die without having abandoned your fears, lest you fall into hell." Then, having been blessed by all the tathāgatas, [the disciple] should say: "I pray that Vajrasattva descend upon me."
At the crown of [the disciple's] head, from the syllable vaṃ, there arises a white water maṇḍala, circular in shape, marked by a vase, with the syllable haḥ in its center. At the heart, from the syllable laṃ, there arises a yellow great-power (mahendra) maṇḍala, square in shape, marked at the corners by three-pointed vajras, with the syllable hūṃ in its center. At the navel, from the syllable raṃ, there arises a red triangular fire maṇḍala, extremely sharp and hot, with the syllable āḥ in its center. Beneath the feet, from the syllable yaṃ, there arises a blue wind maṇḍala in the shape of a bow, marked by a fluttering half-banner, with the syllable jhaiḥ—a fierce, sharp, and blazing mass—visualized as a wind-vase, [extending] as far as the other fire maṇḍala.
When these move, they blaze and emerge, causing the great-power maṇḍala to also blaze. Then, a pure and clean stream descends from the water maṇḍala, and having become satiated and satisfied, [the disciple] is lifted by the wind. The disciple and [the master] themselves become the great wrathful Yamāntaka, possessing an extremely fierce body and a majestic bearing.
With the right hand brandishing a vajra and the left hand ringing a bell, one should cause [the deity] to descend by means of the descent mantra and offer incense. The mantra for this is: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ PHAṬ PHAṬ ĀVEŚAYA STAMBHAYA RA RA RA RA CĀLE HŪṂ HA Ā JHEḤ PHAṬ. By this, [the deity] will descend swiftly. Then, one should immediately visualize [the disciple] as Rāgayamāntaka, and imagine a red letter ĀḤ on his tongue, reciting TIṢṬHA VAJRA.
Vajradharma is the great protector; Amitābha is great bliss. Speak, O great dharma of passion! Ask about what is virtuous and what is non-virtuous. If [the deity] has descended, the stability of speech will express that virtue and non-virtue. Once the mind is stable, one will know the three realms; and if the body becomes stable, one will even travel through the sky. If [the disciple] should wander far away, one should meditate on the maṇḍala of the great earth arising from the syllable LAṂ at the crown of the head, completely suppressing [the disciple] with a crossed vajra, and thus paralyze them. Such is the descent.
Then, one should offer the flower that was held [by the disciple] into the maṇḍala, reciting PRATĪCCHA VAJRA HO. In this way, whichever deity’s location the [flower] falls near, one should indicate that as their family. If it falls on a supreme location, the supreme siddhi will be accomplished. If it falls on a central location, the middling siddhi. If it falls on a lower location, the lowest siddhi. If it falls outside the maṇḍala, there is no siddhi. If it does not fall within the maṇḍala, it should be thrown again.
Even if it is thrown three times, if it does not fall [within the maṇḍala], it should not be accepted. That is the casting of the flower. Having taken the garland that was thrown, it is tied upon the [disciple’s] head, and one says, “Arise, O powerful being!” Then, having recited: “Oṃ, Vajrasattva himself / Opens your eyes this very day; / Thus he opens all eyes, / The unsurpassed Vajra-eye,” the face covering is removed. Then, preceded by the presentation of the names of the individual deities of the maṇḍala, one should point them out, beginning from the northern gate up to the central deity. That is the entry into the maṇḍala.
Then, while the disciple makes the request: “Just as the Buddha, the Great Dharma, / Was empowered by Vajrasattva, / So may the Protector empower me, / And grant me his supreme [attainment],” the master takes hold of the disciple and confers the vase empowerment with the vases of Vajracarcikā and the others. Reciting: “The empowerment conferred by the Great Vajra, / To which the three realms prostrate, / Arising from the abode of the three secrets, / Is bestowed by all the Buddhas,” one sprinkles the water from the vase empowered with the sarvakarma mantra using the vajra-fist, and says: “Oṃ vajra abhiṣiñca.” The disciple is thus empowered like a universal monarch. That is the water empowerment.
Then, having placed a crown made of gold or cloth upon the head with the appropriate mantra, one should request the deities of one’s own family who reside in the expanse of space to be seated upon the crown and bestow it; this is the crown empowerment. Following that, the vajra is given, and one says: "By the empowerment of the Buddha Vajra, you are now to be empowered today. This is the very nature of all Buddhas; take up the vajra and you shall achieve supreme accomplishment." Reciting this, one touches the vajra to the heart and other places and places it in the right hand; this is the vajra empowerment. Then, the bell is given into the left hand, and with hands holding the vajra and bell as if in an embrace, one says: "Oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamayas tvaṃ" and bestows it; this is the bell empowerment. This is also called the "Lord Empowerment." Then, holding the vajra and bell at the crown, one says: "Oṃ vajrasattva tvaṃ abhiṣiñcāmi vajranāma abhiṣekataḥ. O Glorious [Name], Vajra," and so forth, and bestows a name that accords with the family. Through these empowerments, one becomes authorized to explain the mantras and tantras and to practice the secret mantra. This is the fifth empowerment, which is the root. In all root empowerments, the activities of Cāmuṇḍī and the others are likewise performed. Then, having received the root empowerments, the master becomes one who possesses the vows.
"O Treasure of Compassion, please grant through your kindness the empowerment of a Vajra Master capable of accomplishing the welfare of oneself and others," thus one should pray. Then, having been placed upon a cushion on an eight-petaled lotus made of red colored powder near the maṇḍala, one is empowered by Vajracarcikā and the others, and takes up the three samayas.
In that regard, the three samayas are as follows: Meditate on a vajra arising from HŪṂ. "This great sword of the three realms, venerated by all the Buddhas, is the supreme sword of activity; hold it in order to conquer all enemies." With these words, one should hold the vajra of suchness. This is the vajra samaya.
Then, regarding the bell arising from ĀḤ: "By means of this vajra and bell, which are the very essence of insight and method, accomplishment will be achieved; hold them! Son, you must also hold them for your disciples." Having said this, place them in their hands and instruct them: "Existence is pure by its very nature; by its very nature, it is made non-existent. Sentient beings are eternally pure by nature; this is the making of the supreme existence." This is the bell samaya.
Then, the mudrā samaya is shown: "The stable form of the mind is renowned as the mudrā; by means of this, one's own chosen deity abides as the Great Mudrā of the self." This is the mudrā samaya.
Then, the suchness of the maṇḍala, the suchness of the deity, the activities of the master, and the accomplishment of the maṇḍala...
The master’s activity of entering [the mandala] shall now be explained. In this regard, because Buddhas and non-Buddhas are equal in the suchness of the self, it is square. Because the body, feelings, mind, and phenomena are free from being one or many, they are like reflections; the purity of faith is the eastern gate. The four purities of diligence—the activity of undertaking to abandon unwholesome phenomena that have arisen and to prevent those not yet arisen from arising, and the activity of increasing and expanding wholesome phenomena that have arisen and to produce those not yet arisen—through the nature of conceptualization, are the southern gate. The four bases of miraculous power, known as aspiration, diligence, mind, and investigation, and the purity of mindfulness, are the western gate. The purity of the meditative concentration of the five faculties, known as faith, diligence, mindfulness, meditative concentration, and insight, is the northern gate. The first dhyāna branch of conceptualization, investigation, joy, bliss, and one-pointedness of mind; the second dhyāna which abandons conceptualization and investigation; the third dhyāna which abandons joy and possesses equanimity and mindfulness; and the purity of the fourth dhyāna which possesses pure equanimity and mindfulness and is a feeling that is neither suffering nor bliss—these are the four archways. The purity of the four meditative concentrations of Śūraṅgama, Gaganagañja, Vimala, and Siṃhavikrīḍita is the four cornices. Meaning, words, and...
The purity of the etymologies, the four types of eloquence, and the four dhāraṇīs is the assembly of offering goddesses situated upon the parapet. The fulfillment of all intentions is the various kinds of ornaments. The purity of the teaching of the nine branches of the excellent speech to those to be trained—the sūtras, geyas, vyākaraṇas, gāthās, udānas, nidānas, jātakas, vaipulyas, and adbhutadharmas—is the sound of bells, tinkling ornaments, and banners. The purity of the seven factors of enlightenment—mindfulness, the thorough discernment of phenomena, diligence, joy, pliancy, meditative concentration, and equanimity—is the lattices, the lattice-work, the mirrors, the flower garlands, and the blazing fly-whisks. The purity of the first liberation—perceiving external forms as empty, signless, and wishless through the perception of the absence of internal form; the second—perceiving internal form in the same way through the perception of the absence of external form; the third—abiding in the complete mastery of forms through the perception of the absence of both internal and external form; the fourth—attaining the sphere of infinite space; the fifth—attaining the sphere of infinite consciousness; and the sixth—attaining the sphere of nothingness—is [the purity of the stūpa].
The seventh is the meditative absorption of the sphere of neither perception nor non-perception, and the eighth is the meditative absorption of cessation. The purity of these constitutes the four corners and four sides of the crossed vajra. The turning of the wheel of Dharma of the Vajrayāna is the upper tier of the center of the crossed vajra, perfectly endowed with the vajra lines of connection. The twenty points of the crossed vajra represent the specific distinctions of the extremely high peaks of the mountain of the view of the transitory collection, categorized by their results. The five levels, categorized by the support and the supported, are the sides and the top. The variegated lotus of the divine abode perfectly demonstrates the single, unstained Dharma and its various manifestations as appropriate. It is endowed with a sun seat because it brings the bodhicitta to full maturity. It is endowed with a moon seat because it causes the sprout of bodhicitta to grow. There are eight vases because they are completely filled with the nectar of compassion. The fragrance is the renown of the lamp of the light of Dharma. The food is the pure offering of the Dharma; such is the suchness of the maṇḍala. Now, the suchness of the deities shall be explained. In this regard, the aggregate of consciousness, the utterly pure great hatred, and the wisdom of the expanse of phenomena (dharmadhātu-jñāna) are the Blessed One. He is black because he gathers the afflictions of all wandering beings. He is Yamāntaka because he brings an end to the conceptualized nirvāṇa of the Lord of Death.
Those who are extremely fierce and violent cannot be tamed by peaceful means; therefore, he is the Great Wrathful One. The three doors of liberation, being utterly pure, are his three faces. The six perfections being fully perfected, he has six arms. Because he destroys stinginess and the other [afflictions], he holds the six [implements] such as the vajra in his hands. Because he destroys the secondary afflictions that are aspects of hatred, he is adorned with snakes. Because the two accumulations are fully perfected, he embraces the wisdom that is identical to himself. Because he constantly acts for the benefit of sentient beings, he is the essence of coemergent bliss. Because he is the dharmakāya itself, he performs the activities of the saṃbhogakāya and nirmāṇakāya. The aggregate of form and the purification of great delusion, together with the mirror-like wisdom, are the Blessed One, Yamāntaka of Delusion. The others are as before. The secondary affliction that is an aspect of delusion, namely great divisive speech, and the purification of the aggregate of feeling, together with the wisdom of equality, are the Blessed One, Yamāntaka of Divisive Speech. The remainder is as before. The secondary affliction that is an aspect of pride, great desire, and the purification of the aggregate of perception, together with the discriminating wisdom, are the Blessed One, Yamāntaka of Desire. The secondary affliction that is an aspect of desire, great envy, and the purification of the aggregate of formations, together with the all-accomplishing wisdom, are the Blessed One, Yamāntaka of Envy. The secondary affliction that is an aspect of envy, the view of a transitory collection, and...
The purity of faith regarding the obscuration of the knowable and the māra of the aggregates is the Blessed One, the Hammer Yamāntaka. The purity of diligence regarding the secondary afflictions concordant with the discordant side, the view of grasping at extremes, the obscuration of desire, and the māra of the afflictions is the Blessed One, the Staff Yamāntaka. The purity of mindfulness regarding the secondary afflictions concordant with the discordant side, the obscuration of karma, the view of holding views as supreme, and the māra of the Lord of Death is the Blessed One, the Lotus Yamāntaka. The purity of meditative concentration regarding the secondary afflictions concordant with the discordant side, the obscuration of birth, the view of holding ethics and observances as supreme, and the māra of the Son of the Gods who causes distraction is the Blessed One, the Sword Yamāntaka. The earth element, the perfection of skillful means, and the essence of great love is Vajracarcikā. The water element, the perfection of aspiration, and the essence of great compassion is Vajravārāhī. The fire element, the perfection of power, and the essence of great joy is Vajrasarasvatī. The wind element, the perfection of wisdom, and the essence of great equanimity is Vajragaurī. The purity of external forms and so forth are the four skull-cups. Being filled with fragrant scents within is the all-pervading expanse of phenomena (dharmadhātu).
One should also examine the correlation between the perfections and the stages. The reasons for not writing down the powers, the unshared qualities, and so forth, are due to the fear of the text becoming too voluminous. Such is the suchness of the deity. Next is the activity of the master, which consists of the teaching of the protective samaya and the samaya of consumption, as well as the respective sādhanas from those various tantras. Protection of oneself is accomplished by teaching the maṇḍala and the sādhana of Mahāpratisarā. Regarding the entry of the master: having offered the torma, the master, endowed with the four yogas, prepares a torma consisting of various items to be chewed, tasted, drunk, and licked, along with perfumes, garlands, ointments, powders, garments, parasols, victory banners, and the great sound of bells and so forth. Conventionally, this is complete, and the torma may fill a chariot; or, if that is not available, even a load of barley, or a small amount of cooked rice, or just three handfuls of water is sufficient. Then, one emanates wrathful deities holding nooses, hooks, and so forth, and visualizes them drawing in the guardians of the directions by seizing them at the heart with hooks and binding them at the throat with nooses. For this, one recites: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SARVA DUṢṬĀN SAPARIVĀRA MĀKARṢAYA JAḤ. With this, one summons and places there Indra, who has a thousand eyes, is reddish-yellow in color, sits upon an elephant, and holds a vajra and a threatening gesture in his right and left hands. With that same mantra, one summons Upendra, who rides a garuḍa, wears a jeweled crown, and holds a churning stick and a wheel in his right hands.
To the left, he holds a conch and a kausumbha jewel; he should be placed not too far to the left of that. Yama is blue, riding a buffalo, with yellow hair blazing upward; he holds a staff and makes the threatening gesture (tarjanī) in the direction of Yama. Varuṇa is white, riding a serpent, holding a nāga-lasso in his hand in the western direction. Kubera sits upon a treasure, yellow, holding a seed-city and a mongoose in his hand in the northern direction. In that same place, Ganesha is white, riding a rat, holding a rosary and an axe in his right hand, and a radish and a sweetmeat in his left. Īśāna is white, riding a bull, with matted hair and three eyes; he holds a trident and a skull-cup, and with his two hands he embraces Gaurī in the direction of Īśāna. Agni is red, riding a goat, holding a rosary and a water-pot in his hands in the direction of Agni. Rākṣasa rides a corpse, holding a curved knife and a skull-cup in his hands; he is blue, wrathful and fierce, in the direction of Nairṛti. Vāyu is smoke-colored, riding a deer, holding a garment with both hands in the direction of Vāyu. The Moon is white, sitting upon a kumuda lotus and holding a kumuda in his hand above. The Sun is red, holding a lotus in his hand and riding seven excellent horses above. Brahmā is red, four-faced, holding an ash-pot, the gesture of fearlessness, a staff, and a rosary, riding a swan also above. The Earth Goddess is yellow, standing upon a lotus, holding a vase in her left hand and making a gesture of assent with her right hand below.
Elsewhere, there is a yellow one. Vemacitrin is blue, mounted on a chariot, and should be placed in that very same position with a sword and a threatening gesture in his hands. The mantras for summoning all of them and so forth are the same as those previously mentioned. Then again, from one's own heart, one should grasp the wrathful kīla at the throat and emanate the obstructing wrathful deities, striking them in the heart, throat, head, and down to the feet. The mantra is: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SARVA DUṢṬĀN ĀDI SAPARIVĀRĀN KĪLAYA HŪṂ PHAṬ. Following that, just as when an accomplished elixir is achieved, all of them are realized in the form of Yamāntaka, or realized as the essence of bodhicitta-nectar. If they are of the nature of nectar, then they should be generated through the sequence of seed-syllables and hand-symbols. In that regard, from OṂ and a vajra, there arises Indra, orange-red, wearing a jewel crown, holding a curved knife and a skull-cup in his first two hands, and carrying a vajra, sword, lotus, and wheel in the remaining four, seated upon the moon. From HRĪḤ and a staff, there is blue Yama, with right and left faces white and red; his right hands hold a curved knife, a staff, and a sword, and his left hands hold a skull-cup, a lotus, and a wheel; his yellow hair stands upright, and he is in the form of a wrathful deity seated upon the sun. From ṢṬRĪḤ and a nāga-noose, there is white Varuṇa, with right and left faces blue and red; his right hands hold a curved knife, a nāga-noose, and a sword.
In his left hands, he holds a skull-cup, a lotus, and a precious wheel, and he sits upon a moon. From the syllable vi and the city of seed-syllables, Kuberā is yellow, with a blue and a white face on the right and left, holding a curved knife, a city of seed-syllables, and a sword in his right hands, and a skull-cup, a lotus, and a wheel in his left hands; he wears a precious crown and sits upon the moon. From the syllable kṛ and a trident, Viṣṇu is white, with a blue and a red face on the right and left; in his right hands he holds a curved knife, a trident, and a sword, and in his left hands a skull-cup, a jewel, and a wheel, embracing Gaurī; he wears a garland of skulls and sits upon the moon. From the syllable ta and an ash-pot, Agni is red, with a blue and a white face on the right and left; in his right hands he holds a curved knife, an ash-pot, and a sword, and in his left hands a skull-cup, a lotus, and a jewel; he sits upon a sun seat. From the syllable āḥ and a trident, Nairṛti is blue in a wrathful form, with a white and a red face on the right and left; in his right hands he holds a curved knife, a staff, and a sword, and in his left hands a skull-cup, a lotus, and a wheel; he sits upon a sun seat. From the syllable na and a garment, Vāyu is smoke-colored, with a white and a red face on the right and left; in his right hands he holds a curved knife, a banner, and a sword, and in his left hands a skull-cup, a jewel, and a lotus; he sits upon the moon. From the syllable na and a kumuda lily, the Moon is white in color, with a blue and a red face on the right and left; in his right hands he holds a curved knife, a kumuda lily, and a sword, and in his left hands a skull-cup, a jewel, and a wheel.
From HŪṂ and a lotus, there is a red Sun deity with a blue face to the right and a white face to the left. In his right hands, he holds a curved knife, a lotus, and a sword; in his left hands, a skull-cup, a jewel, and a wheel. From HŪṂ and a rosary, there is a red Brahmā with a white face to the right and a red face to the left. In his right hands, he holds a curved knife, a rosary, and a sword; in his left hands, a skull-cup, a jewel, and a lotus. He stands upon a moon disk. From PHAṬ and a lotus, there is a yellow Earth Goddess with a blue face to the right and a white face to the left. In her right hands, she holds a curved knife, a vase, and a sword; in her left hands, a skull-cup, a jewel, and a lotus. She stands upon a moon disk. From PHAṬ and a sword, there is a blue Vemacitrin with a white face to the right and a red face to the left. In his right hands, he holds a curved knife, a sword, and a vajra; in his left hands, a skull-cup, a wheel, and a lotus. He stands upon a sun disk. From SVĀ and a conch, there is a blue Viṣṇu with a white face to the right and a red face to the left. In his right hands, he holds a curved knife, a conch, and a sword; in his left hands, a skull-cup, a wheel, and a lotus. He stands upon a moon disk. From HĀ and a battle-axe, there is a white Ganeśa with a blue face to the right and a red face to the left. In his right hands, he holds a curved knife, a battle-axe, and a sword; in his left hands, a skull-cup, a wheel, and a lotus. He stands upon the moon.
The innate insight (prajñā) of all these is non-dual with their bodies. With their first two hands, they hold skull-cups in the manner of embracing. They stand with their left legs extended, fulfilling the aspirations of the practitioner. Visualize them in this way.
Having generated the vajra-eyes and so forth in their eyes and so forth as previously explained, and having generated the vajra-body and so forth in their bodies and so forth, one should confer empowerment as previously explained. Visualizing Yamāntaka upon the crown, one should offer the water for the face, the water for the feet, and the sprinkling of purification. Then, all the torma offerings should be presented. Having prepared them through the method of accomplishing nectar and consecrated them with the three suchnesses, one should visualize the application of their tongues and offer the nectar. The mantra is as follows: OṂ INDRĀYA HRĪḤ | YAMĀYA ṢṬRĪ | VARUṆĀYA VĪ | KUBERĀYA KRĪ | ĪŚĀNĀYA TA | AGNAYE Ā | NAIṚTYE MA | VĀYAVE NA | CANDRĀYA HŪṂ | ĀRKA YA HŪṂ | BRAHMAṆE PHAṬ | VASUDHĀRAYAI PHAṬ | VEMACITRĀṆE SVĀ | SARVA BHŪTEBHYO HĀ | HI HI HŪṂ HŪṂ PHEṂ PHEṂ PHAṬ PHAṬ SVĀHĀ. Then, having offered flowers, incense, lamps, perfumes, pure food, and so forth, they too enjoy the experience of the practitioner’s manifest joy and so forth. Then, one should praise them; brandishing the vajra and ringing the bell, one praises with "You are the essence of Mohavajra," and so forth. Having received their desired [attainments], one requests them to depart with "OṂ ĀḤ HŪṂ MUḤ." The practitioner accomplishes whatever they desire and acts for the benefit of beings, thinking, "May they be victorious in the presence [of the goal]." This is the suchness of the torma offering.
Following that, the disciple should be visualized in the form of Yamāntaka, and the authorization should be granted with these words: "For the benefit of all sentient beings, throughout all worlds and in every way, turn the wheel of Dharma for the various beings to be trained." By substituting the words "Vajra," "Ratna," "Padma," and "Karma" in place of "Dharma," these five verses constitute the granting of the authorization.
"This is the vajra of all the Buddhas, held in the hand of Vajrasattva. Firm in the conduct of Vajrapāṇi, you too must always hold it." This is the bestowing of the vajra.
"Oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hi hi hi hi hūṃ." With this, the conduct is bestowed upon the disciple.
Then, visualizing oneself in the form of a Buddha, holding the Dharma robe at the heart with the left fist and making the gesture of supreme generosity with the right hand, one should grant the prophecy with these words and this mudrā: "Oṃ eṣo 'haṃ vyākaromi tvāṃ vajrasattvas tathāgataḥ | bhavadurgatito 'dṛtya atyantabhavaśuddhaye | he [Name], tathāgatasiddhi samayas tvāṃ bhūr bhuvaḥ svaḥ." By means of this and this mudrā, the prophecy is granted. "In the maṇḍala of all the Tathāgatas, with one voice, I here prophesy for you: You are Vajrasattva, the Tathāgata. Having been extracted from existence and the lower realms, because existence is utterly purified, I prophesy your unexcelled, perfect, and complete awakening."
"Have faith in the power of this mudrā of high status and the strength of this mantra," one says to the disciple; this is the prophecy. Then, the secret should be spoken: "There is no sin in the three realms like that of being free from passion; therefore, you must never be free from passion." The bestowing of the samaya is the recitation of the secret syllables HŪṂ PHAṬ. Then: "By seeing and touching the supreme secret maṇḍala, one is completely liberated from all sins. Today you have come to abide [here]. Since you shall not die again and again, you shall behold the vehicle of great bliss. You will thoroughly accomplish existence, which transcends the suffering of cyclic existence. As for that which is called the 'Vajra Mudrā,' by merely generating it, one will attain buddhahood without a doubt. One must not abandon the bodhicitta, for the sake of the Vajra Mudrā. One must not disparage the sublime Dharma, nor should one ever abandon it. One must never, out of ignorance or delusion, cast aspersions [on it]. One must never abandon the mudrās of the vajra and bell. One must not treat the master with contempt, for he is equal to all the buddhas. One must not abandon one's own nature, nor should one torment oneself with asceticism. One should maintain bliss through bliss; this is the future buddhahood itself. Today, the master of the maṇḍala shall hold for you the mantra and the tantra. This is what the buddhas, bodhisattvas, and deities also desire."
"For the sake of compassion for sentient beings, you must diligently draw the maṇḍala according to the ritual. The practitioner should apply this to the continuum." This is the encouragement. These and the four subsequent [instructions] should be bestowed either immediately after the empowerment or after the fourth empowerment. The master empowerment itself is also called the "empowerment of non-retrogression"; this is the master empowerment.
Now, in a secluded area screened by a curtain of cloth and the like, the master should present to the guru for the sake of the secret empowerment a beautiful consort who has been prepared, who possesses qualities such as a fine physical form, who maintains the samaya vows, who is skilled in the four applications, and who is adorned with all ornaments. Then, the disciple should make this request:
"Just as the Buddhas, with the Vajra of Awakening, bestowed the great offering, so too, for the sake of my protection, O Vajra of Space, bestow it upon me today." Or, one may make the request in another way.
Then, the guru manifests the four applications and, by moving the tip of the vajra that has entered the lotus of the nature of phenomena (dharmatā), takes the [essence] that has reached the limit of self-awareness with the ring finger and thumb. Placing it in the disciple's mouth, he gives it with these words:
"This precious drink is that which perfectly accomplishes the vajra body. Child, always understand this, and drink this water born of the mind."
The disciple should then say, "Ema! Great Bliss," and swallow it. The guru should also place the remainder of his own lotus into that [mouth]. This is the secret empowerment.
Regarding that vajra, whether it be that very same one or another, in order to manifest the wisdom of self-awareness (svasaṃvedana-jñāna), the teacher places his hand in the hand of the disciple who has offered the supplication with the previously taught verses:
"This beautiful one is to be embraced;
The Buddhas have designated her as one to be praised.
Through the application of the wheel of passion,
Therefore, experience the supreme bliss.
There is no Buddhahood through any other means.
These three worlds are pure;
Therefore, never abandon cyclic existence (saṃsāra).
This is the unsurpassed conduct of knowledge
Of all the Buddhas.
Any fool who transgresses this
Shall have no supreme siddhi."
Having spoken thus, he gives her to him. Furthermore, having anointed her with saffron and the like and adorned her with garlands of fragrant flowers, he reveals her fully blossomed lotus clearly, free from clothing, and says this to the disciple:
"My son, in what do you take delight?
Feces, urine, and so forth as food;
Likewise, blood, semen,
Flesh, and devotion to women;
And likewise, kissing the lotus of the bhaga—
Speak, O you who possess bliss!"
He should say this. She then replies:
"O Goddess, why should I not delight?
I shall partake of feces, urine, semen, and so forth;
I shall always have faith in women,
And I shall kiss the bhaga."
Then she says:
"Emaho! This lotus of mine
Is perfectly endowed with all bliss.
Whoever serves it according to the ritual,
I abide right before them.
Pleasing the Buddhas and so forth—
All is performed within the lotus just as it is."
The King of Great Bliss himself also
Dwells eternally within this very state.
Having said, "O, show me liberation!"
And by means of the guru’s pith instructions,
Through the specific ritual of demonstrating the visualization
Of Vajradhātvīśvarī,
As long as the bodhicitta arises,
The yogi attains an uninterrupted flow.
What else is there but the bliss of joy?
It is the treasury of all accomplishments.
When the bodhicitta flows,
The consciousness of the aggregates faints.
How could there be accomplishment through disparagement?
By joining the vajra with the space element,
From the touch there, a great wonder is born:
Whatever bliss is produced from that
Is the creator of supreme joy.
In the midst of the "separation from joy,"
Look and demonstrate the sign.
At the place where the lotus is pressed by the vajra-vātika,
With the vajra posture, look as the mind enters the jewel.
When wisdom is born, at that time,
It takes on that very form:
"It is neither passion nor the absence of passion,
Nor is it observed as a middle."
When the yogi, with the eye of knowledge,
Abides in inexhaustible bliss—
Whether for a session, or a day and night,
Or half a month, a month, a year,
Or for an eon, or even a thousand eons—
He abides through the manifest application of wisdom.
Having analyzed in this way, and having let go of the mind according to one's capacity,
One should grasp the realization through the elixir,
And take up the bodhicitta seen right there at the edge of the lotus.
The attainment of equal taste is the empowerment of the wisdom-gnosis (prajñājñāna). If one asks: "Is it not taught in the Tantra that the five empowerments and the wisdom-gnosis empowerment are not mentioned here, but rather: 'The first is the root empowerment; the second is the bestowing of the sword; the third is the vajra and bell; the fourth is the eating of the moon. These four are the great empowerments, which have issued from the mouth of Kṛṣṇa'?"
The answer is that those five empowerments themselves are called the "root empowerments" because in all cases they possess the function of the root empowerments of Vajracarcikā and the others, and because through them, one becomes the sovereign master of all activities.
The bestowing of the vajra samaya is the sword empowerment, because it cuts through all discordant factors. By the very teaching of the empowerment of non-retrogression, the vajra and bell are placed upon the crown of the head, thereby demonstrating the conduct, the prophecy, and the encouragement as commonly taught in the Tantras.
Through the wisdom-gnosis empowerment, one meditates on the form of Vajravārāhī and should take all women as consorts. Then: "The consort looks at the vajra; there, the milk is to be accomplished. With a one-pointed mind, meditate on the milk. By thoroughly accomplishing the Mahāmudrā," it is said. This very accomplishment is the nature of the teaching that radiates light like a wish-fulfilling jewel—the essence of the Sage’s wheel, inseparable from one's own awareness and free from the nature of conceptualized accomplishment. To bestow this upon the disciple is also "giving."
The disciple should be inspired by the benefits:
"By the touch of the supreme, the maṇḍala of the supreme essence,
You are today well-established, completely liberated from all sins.
For you, there is no more repeated death.
Since this vehicle of great bliss is Samantabhadra,
Roam without fear anywhere.
You have crossed the suffering of existence;
Because existence is utterly pure,
This is the supreme of the supreme, perfect buddhahood.
Always protect this, for it is through the samaya vows
That accomplishments are attained. It is taught to be equal to all buddhas.
This command is the supreme permanence.
Do not disparage the master.
Do not transgress the word of the Sugatas.
Likewise, when angry, do not proclaim the faults of your brothers.
Never abandon the mind of love for sentient beings.
Do not forsake the bodhicitta.
Do not disparage the Dharma of yourself or others.
Do not reveal secrets to sentient beings who are not yet mature.
Do not disparage yourself.
Do not disparage your own Dharma.
Always abandon malice with love.
Do not set limits on the Dharma.
Do not deceive those sentient beings who have faith.
Always maintain the samaya.
Do not disparage women, who are the nature of insight.
A yogi should not wander for alms,
Nor should he abandon the yoga itself.
Constantly and continuously recite the secret mantra.
Always rely on the samaya and so forth.
Likewise, if the samaya of the guru is violated,
Draw the maṇḍala..."
I confess my misdeeds to the Sugatas. Today my birth has borne fruit; therefore, receive this well. There is no doubt that you will become equal to the peerless gods. All the Buddhas, together with the Vajras, empower you, Venerable One, this very day. You are the great king of the three realms; today you are firmly established as the master. Today you are completely victorious over Māra; you have entered the supreme city. There is no doubt that today you will attain Buddhahood itself.
With these words, bestow the inexhaustible bliss of one’s own vajra-samaya. "Rely upon Vajrasattva today with bliss; may you become forever perfectly equal." The disciple, having prostrated at the feet of the guru, should say with clear devotion: "Speak, and I shall do exactly as you command. Just as the Lord has instructed, if there is anything [to be done], I shall perform it."
If there is [a fault], one should take [the substance] with all the fingers of the left hand and pacify it with the fire offering. This should be done with one, two, or up to seven oblation substances. Then, with a joyful mind, one should offer whatever is available—land, elephants, horses, gold, ornaments, children, wives, and other desired objects—or even one's own self, in order to accomplish the siddhis and so forth. One should offer the fee and perform the worship of the wheel of oneself and others. Having taken hold of the disciple who is endowed with the application, satisfy them with various supreme things and request them to depart. Then, perform the offerings and praises.
Having tasted the nectar and offered prayers, one should firmly maintain the divine pride. One should recite: "All phenomena are unborn; all phenomena are without intrinsic entity." Then, with the tip of the vajra, one should request the maṇḍala to depart. After that, having given a small amount of colored powder to those who desire it, one should request it to depart into the great waters.
Whatever was placed in the heart-city, and whatever wealth of the fire-offering maṇḍala there may be—all of these should be entrusted to the master, the supreme Vajradhara. This is clearly explained in the Guhyasamāja ritual composed by Bhadrapāda and others. Here, however, I have grown weary from striving in the ritual of the secret wave-maṇḍala. Therefore, I ask the noble-minded and those of superior faculties to be patient.
For the sake of my own recollection, I have composed this ritual of the glorious Yamāntaka maṇḍala to accomplish the welfare of sentient beings. Whatever virtue is obtained from this, may it be for the sake of those who, like myself, possess the insight that destroys karma and is nothing other than self-knowing awareness, and who dispel all the darkness of ignorance regarding the sphere of experience. Through whatever collection of excellence is gained, which awakens one from the fear of cyclic existence, may I and all wandering beings be granted intelligence.
The Sādhana of the Maṇḍala of Black Yamāntaka, composed by the learned master Śrīdhara, is hereby complete. It was translated, edited, and finalized by the Indian abbot Dānaśīla and the translator-monk 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.