Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Clear Realization of Vairocana Yamāri is a ritual manual focused on the visualization and dissolution of a specific deity mandala. The text begins with formal Sanskrit and Tibetan titles and traditional homages to Vajrasattva and the Buddha. It instructs the practitioner in a precise meditative process where ten deities, including the elephant, emerge from the mind of union through movement and blazing. The text then details the technical process of drawing these entities into a vajra-tube of blessings, followed by a cycle of radiation and reabsorption. By guiding the practitioner through the gradual movement and dissolution of the vajra of permanence, the work commits the reader to a disciplined somatic and mental practice aimed at achieving a state of non-dual realization through the systematic manipulation of divine forms and energies.
Provenance
About this text
A treatise concerning the manifest realization of Vairocana Yamāntaka, the Vairocanayamāryabhisamayanāma is a work of the classical Tibetan period. It is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. The text was translated into Tibetan by Prajñājñānakīrti and is preserved in the Tengyur, volume མི, where it is categorized within the Other Skillful Means Tantras and spans three pages. The work enacts a ritual process of visualization and dissolution, beginning with homages to Vajrasattva and the Buddha. It guides the practitioner through the emergence of ten deities, such as the elephant, from the mind of union via movement and blazing. These entities are then drawn into a vajra-tube of blessings to undergo a cycle of radiating and reabsorbing. By directing the gradual movement and thorough dissolution of the vajra of permanence, the practitioner is led to contemplate coemergent joy and a bodhicitta like space, free from elaborations. A scholar or serious reader consults this text today to examine the technical somatic and mental disciplines required to achieve non-dual realization through the systematic manipulation of divine forms and energies.
Cite thisAnuvāda, “The Clear Realization of Vairocana Yamāri” (Toh 1937), machine draft, 2026.https://naxiai.com/tibetan/works/toh1937
Summary & commentary
Significance
This work is significant as it exemplifies the technical precision of Indo-Tibetan tantric visualization practices. It illustrates the use of seed syllables and the conceptualization of the body as a vessel for divine energy, providing insight into the ritual mechanics of the Yamāntaka tradition.
Structure
Passages
Section
Description
1
Introductory Formulas
Contains the Sanskrit and Tibetan titles and initial homages.
2
Visualization and Dissolution
Describes the emergence of ten deities from the mind of union and their subsequent dissolution via the vajra-tube.
Themes
Deity Yoga (2)
Ritual Dissolution (2)
Vajra-tube of Blessings (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vairocanayamāryanopika-nāma. In the language of Tibet: Gshin rje gshed rnam par snang mdzad kyi mngon par rtogs pa zhes bya ba (The Manifest Realization of Vairocana Yamāntaka). Homage to Vajrasattva!
Homage to the Buddha, the Vajra of Eternity, the glorious one, the mirror-like wisdom, the bodhicitta, the luminous Vajra of Universal Peace, and the Vajra of Delusion. I shall explain the eternal sādhana, the path for traversing the stages to the beyond.
First, the mantrin, recollecting compassion, visualizes his own body as complete. From the clear seed-syllable at the heart, he contemplates the sublime ones. Having reflected upon the qualities of the Three Jewels—the Buddha, Dharma, and Saṅgha—he should gather the vast accumulation of merit.
Possessing love, compassion, joy, and equanimity, he meditates on emptiness. Having established the protection wheel, upon a full lotus and moon, the syllable KṢE transforms into a red Dharma wheel radiating light. Through the reality of the gathering [of light], he becomes the eternal body, wrathful and charming. His central face and the other two are white, blue, and red; he has six arms and is with consort. He brandishes a curved knife, wheel, sword, lotus, jewel, and water-born [lotus]. His upper and lower body are wrapped in an elephant and tiger skin, and he wears dripping fresh human heads. He possesses six skulls, his orange-red hair is swept upward, and his limbs are adorned with the eight serpents.
Dwelling in a mandala of fire, he visualizes the wisdom-being and performs the six limbs. Having covered the opening with the supreme vessel of a skull-cup, filled with wind, fire, and ten lamps, [he performs the ritual].
Through movement and blazing, the ten [deities] such as the elephant and so forth arise from the mind of union. OṂ ĀḤ HŪṂ. Drawn in by the vajra-tube of blessings, they are pleased and, through radiating and reabsorbing, dissolve. By gradually moving the vajra of permanence and dissolving it thoroughly, contemplate the coemergent joy. Recalling the bodhicitta, which is like space—free from elaborations and transcending existence and non-existence—the yogi of the waking dream state abandons all aggregates and elements, and having become peaceful therein, begins to arise. Realizing that the elements and so forth have turned into great bliss, like a reflection, I, the son of the Victors, perform the hundred-thousand-fold vajra recitation, which is like the rays of the sun, for the benefit of all beings. Through the illusory form of yoga, may I traverse the upper and lower realms and attain Yamāntaka for the sake of the world. OṂ JINA JIK MOHA RATI HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Homage and praise to the terrifying Yamāntaka, the essence of Mohavajra, the nature of all the Teacher Buddhas, the fearless Vajra. May the mantras that reveal the stages of generation and completion and the state of the higher [realms] liberate one from obscurations. This concludes the "Visualization of Yamāntaka Vairocana," composed by the renowned Indian abbot, the glorious Atiśa Dīpaṃkara. It was translated into Tibetan by the yogi Prajñāśrījñānakīrti himself.
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.