Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a ritualized procedure for the generation and propitiation of Black Yamāntaka. The text guides the practitioner through a sequence of preparatory purifications, including prostrations and the conceptualization of all phenomena as empty, before establishing a complex celestial palace. The central argument of the ritual is the transformation of the practitioner's identity into the deity Yamāntaka, who is visualized as a multi-faced, multi-armed figure treading upon a buffalo. The ritual architecture involves the emanation of a mandala featuring various forms of Yamāntaka (such as Mohayamāntaka and Rāgayamāntaka) and associated deities like Vajrasarasvatī to subdue obstructions and benefit sentient beings. By integrating specific seed syllables, mantras, and offerings of bodhicitta fluid, the practitioner commits to a path of sensory control, devotion to the guru, and the eradication of pride and anger to achieve the state of the Lord of Death.
Provenance
About this text
A sādhanā for the ritual practice of Black Yamāntaka, the Kṛṣṇayamārisādhana is attributed to the Indian author Kamalarakṣita. The work entered the Tibetan tradition through the efforts of the translators Atīśa Dīpaṃkaraśrījñāna and the monk tshul khrims rgyal ba. It is preserved in the Tengyur, specifically within volume མི, where it is situated in the collection of Other Skillful Means Tantras and extends over sixteen pages. The text enacts a ritualized procedure for the generation and propitiation of the deity Yamāntaka, who is visualized as a figure treading upon a buffalo. The practitioner is guided through preparatory purifications, including prostrations and the confession of misdeeds, before conceptualizing all phenomena as empty through the use of specific mantras. This process leads to the establishment of a celestial palace and a mandala featuring various forms of Yamāntaka, such as Mohayamāntaka and Rāgayamāntaka, alongside deities like Vajrasarasvatī. A scholar or serious reader consults this classical Tibetan work to examine the integration of sensory control, devotion, and the transformation of identity into the deity to subdue obstructions and benefit sentient beings.
Sanskrit title
Kṛṣṇayamārisādhana
Indian author
Kamalarakṣita
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, bod kyi lo tsa ba dge slong tshul khrims rgyal ba
The text is significant as a representative example of Anuttarayoga Tantra, specifically the Yamāntaka cycle, which focuses on transforming the energy of death and aggression into wisdom. For the modern reader, it illustrates the sophisticated use of visualization and mantra to achieve psychological and spiritual transmutation within the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-3
Preparatory Rites
Homages, offerings, confession of misdeeds, and the establishment of the purity of all phenomena through emptiness mantras.
4-8
Mandala Construction
Visualization of guardian deities, the celestial palace, and the emergence of the central deity from a seed syllable.
9-16
Deity Yoga and Emanations
Detailed visualization of the practitioner as Yamāntaka and the emanation of various family deities and forms of Yamāntaka in the cardinal directions.
17-20
Offerings and Mantras
Consecration of the mandala, praise to the Vajra Body, and the recitation of the heart mantra and shorter variants.
21-22
Ethical Admonitions and Dedication
Instructions on the ten virtues, guru devotion, and the final dedication of merit.
Themes
Transformation of Identity (9-11)
Emptiness and Purity (3, 19)
Subjugation of Obstructions (12-15)
Ethical Discipline (21)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Kṛṣṇayamārisādhana. In the language of Tibet: Gshin rje’i gshed nag po sgrub pa’i thabs (The Sadhana of Black Yamāntaka). Homage to the noble Mañjuśrī Yamāntaka!
To the glorious Yamāntaka, who benefits sentient beings through compassion and is like a wish-fulfilling tree; who blazes with the radiance of a youthful rain cloud and is enchanting; who is free from the waves of conceptual thought and emanates from the milk of the coemergent—having prostrated to him, I shall explain the maṇḍala of this deity along with its practice, according to the instructions of the glorious guru.
First, the mantrin should completely abandon all outer and inner distractions. Being wise and endowed with compassion, he should visualize at his heart the mantra of the seed-syllable of the enlightened mind, dense with all varieties of light rays. From the radiating light, he should visualize the eight guardians of the directions, adorned with eight trees, in a fierce charnel ground. In the center of that, free from fear, he should sit upon a comfortable seat and engage in meditative concentration for the sake of benefiting sentient beings. Light radiates from that seed-syllable, and through the five-colored light emerging from the pores of his skin, he should thoroughly purify himself.
By that very light, he looks upon the suffering sentient beings wandering in the six realms of existence and views them as being of the nature of the three doors of liberation. Then, with that light, he invites the gurus, buddhas, bodhisattvas, and the glorious Yamāntaka and others, and visualizes them seated upon moon-disc seats in front of him.
One should perform prostrations, offerings, the confession of misdeeds, and so forth. I shall make great offerings to all the perfect Buddhas. I shall prostrate with body, speech, and mind to all the perfect Buddhas. Before all the Buddhas and Bodhisattvas, I individually confess all my misdeeds. I rejoice in the merit of all the Buddhas and Bodhisattvas, as well as all noble beings and ordinary beings. I exhort all the Buddhas to turn the wheel of Dharma. I supplicate all the Buddhas who intend to pass into parinirvāṇa to remain for many eons. I dedicate all these and whatever other virtues have been taught, without exception, to perfect enlightenment. Following that, one should take refuge in the Three Jewels by saying, "I go for refuge to the Buddha, the Dharma, and the Saṅgha." Then, one should generate the mind of enlightenment, thinking, "Having attained perfect and complete enlightenment, I shall extensively act for the benefit of all sentient beings." Then, one should offer one's body, offering one's very self to the Buddhas and Bodhisattvas. Then, one should take up the path, thinking, "I shall uphold the unsurpassed path, the essence of Vajrasattva, Yamāntaka." Then, one should meditate on the four immeasurable abodes, which are the nature of love, compassion, joy, and equanimity.
Following that, since all things are of the nature of mind-only, one should view all things as pure by their very essence. With the mantra: oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ and oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ, one blesses them as emptiness. This is the supreme protection.
Beyond this, for the purpose of further protection, one should meditate on a vajra ground, together with a vajra fence, a vajra canopy, and vajra charnel grounds, emanated from a crossed vajra produced from the syllable hūṃ situated upon a sun disk, which in turn arises from each of the syllables [of the mantra].
Furthermore, the charnel grounds appear as follows:
In the direction of Vajra is Śīrṣa; the yakṣa Caṇḍa, yellow in color, dwells there, holding a water-pot in his right hand and a skull-cup in his left.
The yakṣa Śrīdhara is red; holding a rosary in his right hand and a skull-vessel in his left, he dwells upon the Menkaraja tree.
Yamāntaka is on the Cūta tree; the one called Vighnarāja is black in color, holding a staff in his right hand and a water-born vessel in his left.
In the southwest is the yellow Gorāndhaka, holding a curved knife in his right hand and a water-born vessel in his left, dwelling upon the Lāmī tree.
In the water is the white Śikhin, holding a nāga-noose in his right hand and a water-born vessel in his left, dwelling upon the Aśoka tree.
In the wind direction is the blue Kilakirava, holding a blue garment in his right hand and a water-born vessel in his left, dwelling upon the Arjuna tree.
Kubera-nāghavada, with a vajra in his right hand and a lotus vessel in his left, stands treading upon an aśvattha tree. The yakṣa known as Gadamoche (Great Laughter) is white, with a trident in his right hand and a lotus vessel in his left; he dwells upon the great tree of the Ishāna direction. All of them have half their bodies emerging from trees. Fierce and blazing, their hair, beards, eyebrows, body hair, and eyelashes are yellow, and their faces are wrathful with three red, quivering eyes and fiercely bared fangs. At the roots of these trees, corpses impaled on stakes are placed; some are corpses of those who have fallen, being eaten by dogs and vultures. There, yogins intoxicated by the true essence of the corpse sing songs: "The yogin purifies the three worlds of the coemergent; with a skull-cup containing the five nectars, he bows to Śrī with passion and satisfies the three worlds."
Therefore, within the triangular mudrā called the Source of Phenomena (dharmodaya), which arises from the Śrīparamādya endowed with knowledge, one should meditate on a variegated lotus and a vajra situated in the center of the nature of space. Then, from the complete transformation of the syllable BHRŪṂ situated upon a moon disk at the hub of the variegated vajra, an eight-spoked wheel arises. At its hub, from the complete transformation of the syllable BHRŪṂ situated upon a moon disk, there is Vairocana endowed with knowledge, from whom radiates light of five colors in the nature of a variegated jewel.
One should meditate on a celestial palace that pervades the immeasurable world systems of all directions and intermediate points without exception. It is square, with four doors, adorned with eight pillars, and beautifully decorated with necklaces, half-necklaces, mirrors, garments, and jewels. It is completely surrounded by hosts of offering goddesses. In its center, one should visualize a sun maṇḍala arising from the complete transformation of the syllable RE. Above that, from the complete transformation of the syllable HŪṂ, one should meditate on a crossed vajra, and then meditate on the various lotus seats for the seventeen deities.
Upon the moon maṇḍala at its center, the essence of insight—the syllable A and so forth, doubled in number—resides; one should view it as adorned with the thirty-two major marks. Above that, upon a sun maṇḍala arising from RE, the essence of method—doubled in number—is formed by adding the consonants KA and so forth, including ḌA, ḌHA, DA, DHĀ, and YA. One should contemplate it as adorned with the eighty minor marks. Having brought all these into a single flavor, one should visualize the syllable HŪṂ upon a moon seat resting on a blue vajra arising from the HŪṂ that is the synthesis of both. Through the touch of its light, one should imagine that the Buddhas and goddesses residing in the ten directions, who are intent on coming, enter within it. Then, one should abandon the pride of that [visualization] and recite: OṂ SARVA-TATHĀGATA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Then, from the complete transformation of that, [one arises as] the face of Vajrasattva.
All the ornaments are like those of Yamāntaka, and he is accompanied by a coemergent consort. He has three faces—blue, white, and red. In his right hands and the other hands, in successive order, he holds a blazing and radiating blue vajra, a sword, a curved knife, a wheel, a lotus, and a skull-cup. One should meditate on the blessing of the body, speech, mind, and wisdom-being (jñānasattva). Then, the seed-syllables of the goddesses—Oṃ, Āḥ, Hūṃ, Svā, and Hā—should be placed respectively on the head, throat, heart, navel, and secret place; they should be placed as the five families condensed into one. Following that, with the mantra Hūṃ Oṃ Hūṃ Āḥ, the vajra and lotus of both should be purified. After that, two red syllables Hoḥ should be arranged circling the ends of both, and one should begin the joy. This is done with: Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Then, entering the meditative absorption of the certainty of great passion, one should meditate that all the Buddhas, accompanied by the four goddesses such as Vajracarcikā who are summoned by the light of the seed-syllable of one’s own wisdom-being’s heart, enter within one’s own body. One should also view oneself, together with the consort, as the form of seminal fluid endowed with the three syllables through the power of great passion. Then, pure light rays pervade the ten directions.
Having purified the sentient beings wandering in the six realms of existence, one should meditate on them as being contained within that [essence], and furthermore, view them in the form of the seminal fluid. Then, in order to rouse [the deity] from meditative absorption, the four goddesses offer praise to the heart:
Arise, O Deliverer through Faith, wrathful with compassion!
Dispel the ignorance of all the three realms!
O Deliverer through Faith, effortless one, do not remain, arise!
Conquer these maras!
Protector of the World, why do you remain in emptiness?
O Deliverer through Faith, arise through the merit of the world!
Having invited the guests of the world who desire enlightenment,
How can you contemplate emptiness?
Having praised him with these words, they enter into that very [essence] like a shooting star. Then, the four goddesses also enter into that seminal fluid, and by means of the mantra endowed with the three syllables, they are naturally established as the essence of the deity. One should visualize the seed syllables of the deities from which the secret maṇḍala arises: yakṣe mamade, yaccanirāja, dorudana, and yonirā in the four intermediate directions. In the center of that, all the Tathāgatas and goddesses without exception arrive, gathered within their respective seed syllables and hand symbols in the sky, and enter into that seminal form of bodhicitta. Having entered, one should contemplate them as the essence of the dharmadhātu, reciting: oṃ dharmadhātu-svabhāva-ātmako ’ham. This is endowed with the wisdom of all the Tathāgatas; this is the yoga.
Following that, with the four goddesses, Vajracarcikā and the others, acting as the exhorters in the essence of the four Brahma-abodes, the syllable HŪṂ—arisen from their seminal fluid and resting upon a sun disk—completely transforms. From this, there appears the family syllable, which blesses and radiates from the hub of a vajra blazing like the light of an indranīla sapphire. It is perfectly arisen from the syllable YAṂ, possessing light like an indranīla sapphire, with three faces and six arms. The faces are blue, white, and red, respectively, from the root, the right, and the others. He holds a blazing vajra, a sword, a curved knife, a wheel, a red lotus, and a skull-cup, in his right and left hands respectively. He is the terrifier of even the Terrifier (Bhairava), his head adorned with a garland of six skulls. He has three red, round eyes that gaze in the ten directions, and his hair is tied upward, blazing with Nanda and Upananda. His fangs are slightly bared and his tongue is curled; his yellow beard and eyebrows are adorned with vajras. He wears a tiger skin, has a pot-bellied, dwarf-like form, and is adorned with a snake as a hair-band. He wears a lion skin over his upper body, and all the pores of his body are coiled upward to the right and radiate light. He is in union with the innate insight (prajñā) in a playful manner, and from his throat he utters the mantra HRĪḤ ṢṬRĪḤ and so forth.
One should meditate on oneself as Yamāntaka, who stands upon a buffalo and treads with his left leg extended upon a sun seat behind the buffalo. In his heart, upon a sun disk, is a blazing vajra arising from the syllable yaṃ; at its hub is a sun disk, and upon that, one should meditate on the seed-syllable yaṃ. From the complete transformation of the hand-symbol and the seed-syllable, one should meditate on the wisdom-being (jñānasattva) identical to Yamāntaka. In his heart, upon a sun disk, is a vajra, and at its hub, upon a sun disk, is one's own seed-syllable, which is to be blessed and meditated upon in the heart. From one's own seed-syllable, light rays are emanated, and by that light, the wisdom-beings who are the nature of all Buddhas are summoned. They abide in the space in front, and after being perfectly worshipped with all offerings, one's own wisdom-being is inserted into them, and they are blessed with the mantra: oṃ dharmadhātu-svabhāva-ātmako ’haṃ.
Then, below the heart, upon a moon disk, is a vajra arising from the syllable hūṃ. At its hub, upon that moon, one should visualize the seed-syllable. From the complete transformation of one's own hand-symbol and seed-syllable, one should visualize the Mind-Vajra (cittavajra), which is identical to the Wrathful Yamāntaka, abiding there, blessed by the hand-symbol and seed-syllable. From the light of one's own seed-syllable, all the Buddhas of the Mind-Vajra are summoned and abide upon a moon disk in front. After being perfectly worshipped, they are inserted into one's own Mind-Vajra and blessed with the mantra: oṃ sarvatathāgata-citta-vajra-svabhāva-ātmako ’haṃ.
Likewise, the Body Vajra is similar to Mohavajra Yamāntaka. One should meditate on the Speech Vajra as being similar to Rāgavajra Yamāntaka. Then, having summoned all the Buddhas of the Body and Speech Vajras, made perfect offerings to them, and caused them to enter within, one should also perform the consecration with: oṃ sarvatathāgatakāyavajrasvabhāvātmako ’haṃ, oṃ sarvatathāgatavāgvajrasvabhāvātmako ’haṃ, and oṃ sarvatathāgatacittavajrasvabhāvātmako ’haṃ.
Following that, one should observe the consecration of the sense bases and so forth: from the seed syllable kṣiṃ in the eyes comes Kṣitigarbha; from jrīṃ in the ears, Vajrapāṇi; from khaṃ in the nose, Ākāśagarbha; from gaṃ in the mouth, Lokeśvara; from kṣaṃ in the head, Sarvanīvaraṇaviṣkambhin; and from saṃ below the heart, Samantabhadra. These reside upon lotuses and moons at these sense bases. Having consecrated them by the complete transformation of the hand symbols and seed syllables upon the moons, one should then visualize the entire maṇḍala circle, headed by Akṣobhya, summoned by light rays radiating from the seed syllable in the heart of the Wisdom Being (jñānasattva). Then, as the five goddesses emanating from that [heart] pour from the mouths of vases filled with the essence of the five nectars, one is consecrated, and Akṣobhya should be visualized upon the crown.
Furthermore, just as Yamāntaka arises from the form of the seminal fluid of Vajrasattva, one should likewise visualize the consort in her own essence in front of oneself. Having generated her and caused her to be absorbed into one's own body, one should arrange these syllables—OṂ HŪṂ SVĀ AṂ HĀ—upon the head, heart, navel, secret place, and knees, thereby adorning her with the condensed five families. With OṂ HŪṂ HŪṂ Ā, one purifies the vajra and the lotus; then, having placed two red syllables HOḤ at the tip of each, one recites OṂ ANURĀGAYA MI. Facing toward unsurpassed bliss, one should initiate joy and perform the consecration with: OṂ SARVA-TATHĀGATA-ANURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. This is the subsequent yoga.
In that way, the yogin abiding in the ultimate truth should visualize the five buddhas, together with the four goddesses summoned by the light of the seed-syllable at the heart, within their own seed-syllables. Through the power of great passion, one should visualize them emerging from the jewel within the lotus and appearing upon the moon at one's own navel. Following that, from the syllable HŪṂ arising from its light rays, one should emanate Akṣobhya-Yamāntaka, who is exhorted by the ten-syllable mantra. Having extracted him with OṂ VAJRA-DHṚK, one should meditate on him as the great offering of great hatred, protecting all sentient beings from falling into the category of ordinary hatred.
Likewise, from the seed syllable kṣe, Oṃ Jinajik, one emanates Mohayamāntaka. Having established sentient beings who have fallen into the category of ordinary delusion within the category of the great offering of great delusion, he returns and is to be placed upon a moon seat at the eastern prong of the crossed vajra. He is white, with three faces and six arms; his central face and entire body are white, the right is black, and the left is red. In his right hands he holds a wheel, a sword, and a curved knife; in his left hands he holds a jewel, a lotus, and a skull-cup.
Likewise, from the seed syllable ma, Oṃ Ratnadhṛk, one emanates Piśunayamāntaka. Having established sentient beings who have fallen into the category of ordinary divisive speech within the category of the great offering of great divisive speech, he returns and is to be placed upon a sun disk at the southern prong of the crossed vajra. His central face and entire body are yellow, the right is white, and the left is black. In his right hands he holds a jewel, a sword, and a curved knife; in his left hands he holds a wheel, a lotus, and a skull-cup vessel.
Likewise, from the seed syllable ra, Oṃ Ārolik, one emanates Rāgayamāntaka. Having looked upon sentient beings who have fallen into the category of ordinary desire and established them within the category of the great offering of great desire, he returns and is to be placed upon a sun disk at the western prong of the crossed vajra. This powerful Rāgayamāntaka has the luster of a ruby, with three faces and six arms.
Red in color and adorned with red ornaments, his primary face and entire body are red, the right face is white, and the left is black. In his right hands he holds a red lotus, a sword, and a curved knife; in his left hands he holds a wheel, a jewel, and a skull-cup. Likewise, from the seed syllable oṃ prajñādhṛk, one should emanate the Yamāntaka of Envy. Having established sentient beings who are attached to envy within the family of the Great Offering of Great Envy, he returns and is to be placed upon the sun at the tip of the multi-colored vajra in the north. He has three faces and six arms; his primary face and entire body are green, with a luster like that of an emerald, the right face is white, and the left is black. In his right hands he holds a sword, a wheel, and a curved knife; in his left hands he holds a jewel, a lotus, and a skull-cup.
Likewise, from the seed syllable ja in the mantra oṃ moharati vajracarcikāṃ, one should emanate [Carcikā]. Having likewise benefited sentient beings who belong to her own family, she returns and is to be placed upon the moon at the two tips of the multi-colored vajra in the southeast. She is similar to the Yamāntaka of Ignorance, adorned with all ornaments, and slightly haughty and graceful in a feminine guise.
Similarly, from the seed syllable sa, one should emanate Vajravārāhī, who is similar to the Yamāntaka of Hatred, by means of the mantra dveṣarati. Having likewise benefited sentient beings who belong to her own family, she returns and is to be placed upon the moon at the two tips of the multi-colored vajra in the southwest.
Likewise, in the direction of the wind, from the seed-syllable ṅa, Vajrasarasvatī emerges, resembling Rāgayamāntaka. Emitted by the mantra rāgarati, she likewise benefits the sentient beings belonging to her own family and is placed upon a moon maṇḍala at the two tips of the crossed vajra.
Similarly, from the seed-syllable ru, Vajragaurī emerges, resembling Īrṣyāyamāntaka. Emitted by the mantra vajrarati, she likewise benefits the sentient beings belonging to her own family and is placed upon a moon at the two tips of the crossed vajra in the northeast. All of them hold the colors and hand-symbols of their respective families.
Furthermore, here, from the seed-syllable ya, Mūrdhaghaṭayamāntaka emerges, holding a vajra-hammer. He resembles the other Yamāntakas and serves as the antidote to the Māra of the aggregates, lack of faith, and the cognitive obscurations. Emitted by the mantra oṃ mūrdharaḍṛk, he thoroughly subdues the obstructors residing in the eastern direction. Having likewise benefited those belonging to his own family, he returns and is placed upon a sun seat at the eastern tip of the crossed vajra.
Similarly, from the seed-syllable ccha, the deity emerges with three faces—white, black, and red. With his right hands, he holds a vajra-staff, a sword, and a curved knife; with his left hands, he holds a wheel, a jewel, and a lotus vessel. He serves as the antidote to laziness and the Māra of the afflictions.
As the antidote to the view of grasping at extremes and the obscuration of the afflictions, the Yamāntaka of the Staff is emanated with the mantra Oṃ Daṇḍadhṛk. Having subdued the obstructors dwelling in the southern direction and performed the benefit of sentient beings through emanations, he is placed upon a sun seat at the tip of the crossed vajra.
Furthermore, from the seed syllable Ya, there arises the red, white, and black three-faced Yamāntaka. His right hands hold a red lotus, a sword, and a curved knife; his left hands hold a wheel, a jewel, and a lotus vessel. As the antidote to forgetfulness, the demon of the Lord of Death, wrong views, and the obscuration of birth, the Yamāntaka of the Lotus is emanated with the mantra Padmadhṛk. Having subdued the obstructors dwelling in the western direction and likewise performed the benefit of migratory beings, he is placed upon a sun seat at the tip of the crossed vajra.
Then, likewise, from the seed syllable Ra arising therefrom, there arises the green, white, and black three-faced Yamāntaka. His right hands hold a sword, a wheel, and a curved knife; his left hands hold a wheel, a jewel, a lotus, and a skull-cup vessel. As the antidote to dullness, the demon of the Son of the Gods, the view of holding [inferior views] as supreme, and the obscuration of karma, the Yamāntaka of the Sword is emanated with the mantra Oṃ Khaḍgadhṛk. Having subdued the obstructors dwelling in the northern direction,
Likewise, having acted for the benefit of sentient beings, one should place [the deities] upon sun seats at the tips of the crossed vajra. Furthermore, in the four intermediate directions of the second tier, for the sake of the outer and secret offerings, there are human skull cups completely filled with the five nectars, which have arisen from the seed syllables ṆA, YO, NI, and RA produced from that [maṇḍala]; this is the Atiyoga.
Having thus beheld the fully perfected maṇḍala, one should summon the wisdom maṇḍala with the hooks of light rays emanated from the mantra at the heart, and request it to remain in the space before one. As for the obstructors who have arrived together with it, they are expelled by the gatekeepers; these very [obstructors] are then protected by the recitation of mantras, and the path and so forth are granted. This is done by uttering "JAḤ HŪṂ BAṂ HOḤ," whereby the summoning, entering, binding, and pleasing of the gatekeepers are performed.
Then, having made the offering of equal taste, one thoroughly accomplishes the suchness of the maṇḍala. Likewise, through the equal taste of the commitment maṇḍala and the wisdom maṇḍala, one clearly visualizes the wisdom beings, the three vajras, and the lords of the entire maṇḍala. Then, with light emanated from the seed syllable at one's own heart, [one invites] Akṣobhya residing in the ten directions.
One should visualize Yamāntaka upon the heads of the deities of one’s own maṇḍala, who are being consecrated by the bodhicitta fluid flowing from the mouths of the vases—adorned with leaf ornaments—which have been summoned together with the maṇḍala from the mantra at the heart. Furthermore, the crown ornament of the principal deity is Akṣobhya. Following that, one should visualize the various and distinct forms, sounds, and so forth, which emerge from the mantra at the heart and pervade space, entering through the light of the seed syllable at the heart and becoming fluid within the path of the jewel. Then, with incomparable sensory qualities that specially excel by pervading the center of space, the four goddesses, Vajracarcikā and the others, perform offerings accompanied by song. Their song is as follows:
"A! O Black Yamāntaka, you whose nature is the form of a rākṣasa, I am terrified when I see you; please show me this wrathful nature! Cause the humans, the subterranean realms, and the oceans to tremble with your dance! With a black añjana-like [complexion], dance like a wrathful vetāla! Manifesting various forms, dark-hued and short in stature, perform the dance of the essence of great bliss!" Thus Vajrasarasvatī supplicates.
"By your dance and the mantra HRĪḤ ṢṬRĪḤ, sever the delusions of the three realms of existence! When beings see you dancing with compassionate wrath, they will be filled with wonder!"
Following that, one should perform the consecration.
OṂ SARVA-TATHĀGATA-PŪJA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Following that, one should offer praise:
To you, the terrifying Yamāntaka,
The essence of Mohavajra,
The nature of all the Teacher Buddhas—
Homage and praise to the Vajra Body!
To you, the terrifying Yamāntaka,
The essence of Piśunavajra,
Perfectly equal to the Vajra Mind—
Homage and praise to Vajraratna!
You are the essence of Rāgavajra,
Having attained the source of the Passion Lotus,
The supreme lord of all faults—
Homage and praise to the Vajra Speech!
You are the nature of the essence of Īrṣyā,
Yamāntaka, the performer of all activities,
Perfectly equal to the Vajra Body—
Homage and praise to the Sword-Holder!
You are the reality of all Buddhas,
The union of all Buddhas into one,
The supreme lord of all Buddhas—
Homage and praise to the Lord of the Maṇḍala!
Then, from the two ends of the moving banners, one visualizes a wind maṇḍala in the shape of a bow, arising from YAṂ. Upon that, from the complete transformation of RAṂ, one visualizes a triangular fire maṇḍala. Upon that, from the complete transformation of KAṂ, are three human heads. Upon those, from the complete transformation of the syllable A, is a lotus vessel. Upon that, one meditates on the five liquid substances together with the five essences, consecrated by OṂ HŪṂ SVĀ Ā HĀ, and then boils them with the blazing fire.
Then, one should visualize that which has become of equal taste as being consecrated by the syllables OṂ ĀḤ HŪṂ. Then, by its light, the moon is transformed into the form of a liquid; this is shown to all the buddhas and bodhisattvas. Then, by the light of that OṂ, one should meditate that the wisdom nectar of the buddhas and bodhisattvas is summoned and becomes one. Then, having arranged the maṇḍala of Yamāntaka upon a great moon maṇḍala at the heart, a white lotus arises from the complete transformation of the syllable A. Upon that, from a HŪṂ situated on a sun disk, a vajra is emanated. By tasting with a tongue of vajra nature, one should satisfy all things, including oneself and the retinue. This is the great yoga.
Then, exhorted by the Lord, the members of the maṇḍala emanate into the ten directions; one should visualize them performing the welfare of sentient beings. At the end of the syllables, the body is withdrawn, and the yogi performs the emanation and withdrawal again, in the non-duality of the vowels and consonants. Then, having placed the respective seed syllables upon moons at the hearts of all, one emanates and recites the mantra: OṂ YAMARĀJA SADO MEYA | YAME DO RUṆAYODA YA | YADAYONI RAYAKṢE YA | YAKṢE YACCHANIRĀ MAYA | HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. If this is recited one hundred thousand times, the minor siddhis will be thoroughly accomplished. This is the garland mantra. Alternatively, one should place the ten-syllable mantra upon the moon at the heart of the Lord of the Maṇḍala and perform the emanation and recitation of the mantra.
OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. This is the heart mantra of the glorious Black Yamāntaka, the principal mantra that accomplishes all activities. Alternatively, there is the six-syllable mantra: OṂ YAMĀNTAKA HŪṂ. This is the mantra that tears asunder Śakra and all others. Each of these mantras possesses great power; in short, they accomplish all activities.
Regarding that, one should properly prepare a rosary made from the bones of humans, cattle, elephants, donkeys, camels, horses, or dogs, and perform the recitation while in meditative equipoise. Furthermore, it should not be too slow, nor too fast, nor with indistinct words. It should not be a mental recitation, nor with the mind elsewhere. It should not be too long, nor too short. With such characteristics, one should recite until one becomes weary. If one becomes weary, one should properly worship the maṇḍala and offer the proper praise with the previous praise. To request the departure of the wisdom maṇḍala, one uses the three-syllable mantra with the syllable MUḤ placed at the end. Then, the samaya maṇḍala should be dissolved.
Now, the greatness of the mantra recitation and the offering cake (bali) will be explained:
On the fourteenth day of every month,
Having smeared it with the five meats
And the five nectars, if one recites,
The supreme accomplishment will be attained.
If one performs ten thousand recitations of the secret mantra,
Even if one has committed the five crimes of immediate retribution,
There is no doubt that one will achieve accomplishment
In this, just as one would satisfy the bhūtas
And likewise the thousand ḍākinīs.
By training in the ten virtues, conquering the senses, and being devoted to the guru, and by being completely liberated from pride and anger, one will certainly become great. One should not beg nor perform recitations [in a distracted manner], nor wander about everywhere; rather, with limbs unimpaired, one should recite the secret mantra. One should always rely on the samaya and so forth, regarding the Lord as the essence of both existence and non-existence. One must guard the root and the gross [samayas]. Through knowledge, the yogi should never abandon a mind of loving-kindness toward all sentient beings. Having come under the power of supreme compassion, one should offer torma in the ten directions. Whether daily, or monthly, or even annually, one should offer sixty-four tormas. One should examine the sixty-four danda [intervals]. In order to always pacify obstacles and increase merit, one should offer torma to all elemental spirits. Always, according to the ritual, one should draw a triangular maṇḍala and smear it with a mixture of water and feces. Through the yoga of Yamāntaka and Vasubhadra, one should summon the guardians of the directions: with the syllable OṂ, Brahmā; with HRĪḤ, Indra; with ṢṬRĪḤ, Agni; with VI, Yama; with KṚ, Nirṛti; with TĀ, Varuṇa; with NA, Viṣṇu; with YA, Vāyu; with HŪṂ, Yakṣa; again with HŪṂ, Īśāna; with PHAṬ, Candra; again with PHAṬ, Sūrya; with SVĀ, Vāsuki; and with HĀ, Vemacitrin. Likewise, light radiates from the seed syllable at the heart of the wisdom-being, summoning those who dwell in the three realms: OṂ ĀḤ HŪṂ PHEṂ PHEṂ PHAṬ PHAṬ, all the gods and so forth dwelling in the entire three realms.
This divine vajra offering cake, completely pure: gṛhṇa gṛhṇa tha ma ma śāntiṃ kuru svāhā. Whatever merit is obtained from arranging this maṇḍala of Yamāntaka, may it be like the light of the moon born from churning the ocean of milk. By that, may I attain the state of the King of the Lord of Death and, for as long as space endures, may all wandering beings of the six realms without exception become Yamāntaka.
This sādhana of the glorious Black One was written; because it does not contradict various scriptural systems, it was not composed for the sake of others as something [merely] authentic. It is shown merely as it was seen. Whatever merit has been accomplished by composing this in order to make the hidden points understood, may all wandering beings, by that light like the moon, become Yamāntaka.
From the Glorious Black Yamāntaka Tantra in Four Hundred and Fifty Verses, this was compiled by the monk and mendicant Kamalarakṣita at the request of the learned ones. It was translated, edited, and finalized by the great Indian abbot and paṇḍita Dīpaṃkaraśrījñāna and the Tibetan translator, the 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.