Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual manual (sādhana) for the attainment of the deity Yamāri, attributed to the author Nāgabodhi and originating from Oḍḍiyāna. The work functions as a comprehensive guide for the practitioner to achieve both spiritual and mundane accomplishments (siddhis). It begins with the necessary preliminary commitments of taking refuge and generating bodhicitta, followed by detailed visualizations of the deity's iconography and the construction of a complex maṇḍala. The text commits the reader to a rigorous system of ritual precision, including the use of specific mudrās, mantras, and the physical arrangement of offerings and boundaries. Beyond meditative absorption, the manual details the application of the practice for coercive or protective purposes, prescribing the use of physical substrates such as horse skulls and buffalo hooves to paralyze malevolent beings or influence others. Ultimately, the text promises the practitioner the powers of a vidyādhara, including the ability to command supernatural entities and achieve the state of a sky-farer.
Provenance
About this text
A ritual manual for the accomplishment of the deity Yamāri, the Yamārisiddhacakrasādhana belongs to the genre of sādhana and is situated within the Other Skillful Means Tantras. The work is attributed to the Indian author Nāgabodhi. Preserved in the classical Tibetan tradition, the text appears in volume ཙི of the Tengyur, where it extends over eleven pages. Under the Tibetan title gshin rje'i dgra grub pa'i 'khor lo'i sgrub thabs, the work enacts a spiritual process beginning with homage to the Vajraḍākinī and the protector Yamāri. It guides the practitioner through the preliminary stages of taking refuge in the Buddha, Dharma, and Saṅgha, and the generation of the mind of awakening for the welfare of all sentient beings. The practice involves the visualization of Yamāri, described as a six-faced figure with a protruding belly, yellow hair, and a crown ornament of Akṣobhya, adorned with tiger and lion skins. Scholars and serious readers consult this text to examine the specific iconographic details and ritual requirements necessary for the practitioner to enter the maṇḍala and achieve the accomplishment of the deity.
Cite thisAnuvāda, “A Maṇḍala Sādhana for the Attainment of Yamāri” (Toh 2016), machine draft, 2026.https://naxiai.com/tibetan/works/toh2016
Summary & commentary
Significance
The work is significant for its integration of high tantric visualization and empowerment with the 'lower' ritual arts of coercion and protection. It illustrates the diverse goals of the Indo-Tibetan tradition, where the pursuit of enlightenment coexists with the attainment of supernatural powers and the management of malevolent forces.
Structure
Passages
Section
Description
1-3
Preliminaries and Visualization
Includes homage, refuge, the generation of bodhicitta, and the detailed iconographic description of Yamāri.
4-7
Ritual Procedures and Empowerment
Details the use of binding mantras, the mudrā of Vajrasattva for empowerment, and the arrangement of the maṇḍala goddesses.
8-9
Maṇḍala Construction and Offerings
Instructions for manifesting the forty-nine-square grid and the physical arrangement of the ritual hearth and vases.
10-12
Coercive and Protective Rituals
Prescriptions for using kīlas, tormas, and specific material substrates to paralyze enemies or achieve specific results through mantra recitation.
13-14
Conclusion and Merit
A summary of the attainable siddhis and a final dedication of merit.
Themes
Iconography and Visualization (3, 6, 7)
Ritual Technology and Materiality (4, 9, 10, 11, 12)
Siddhi and Supernatural Power (10, 13)
Bodhisattva Intent (2, 14)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Sādhana for the Attainment of Yamāri·
In the language of India: Yamārisiddhacakra-sādhana. In the language of Tibet: Gshin-rje’i dgra grub-pa’i ’khor-lo’i sgrub-thabs (The Sādhana of the Accomplished Maṇḍala of Yamāri). Homage to the Vajraḍākinī!
Having prostrated again and again to the glorious protector Yamāri, I shall explain the sādhana for the purpose of accomplishing Yamāri.
The yogin who has previously entered the maṇḍala should fully observe the samayas taught therein. With a pure mind, in a pleasant location, he should smear the maṇḍala with fragrant substances and scatter loose flowers. There, he should place a painted image of the Blessed One Yamāri. Then, he should consecrate a vessel of argha water with his own mantra and set it down.
At his own heart, from the syllable A, arises a sun maṇḍala. Upon it, he should visualize a beautiful seat of various colors made from the syllable Sa, adorned with a moon and a bindu. From the blazing blue light rays [emanating from it], he should visualize the abodes of Māra being incinerated, thereby becoming free of obstacles. Then, emanating various light rays from his own seed-syllable, he sees the venerable gurus, the perfectly enlightened Buddhas, and the Bodhisattvas filling the sky like a heap of sesame seeds. He should then make perfect offerings: OṂ VAJRA PUṢPE HŪṂ; OṂ VAJRA DHŪPE HŪṂ; OṂ VAJRA DĪPE HŪṂ; OṂ VAJRA GANDHE HŪṂ; OṂ VAJRA NAIVIDYE HŪṂ.
Then: I take refuge in the Three Jewels. I confess all misdeeds. I rejoice in the merit of beings.
Hold the awakening of the Buddha in your mind. In the Buddha, the Dharma, and the supreme Saṅgha, I take refuge until I reach awakening. In order to accomplish the welfare of myself and others, I shall generate the mind of awakening. Having generated the supreme mind of awakening, I invite all sentient beings without exception as my guests. I shall practice the conduct of awakening; may I attain buddhahood for the benefit of all beings.
Having thus recited the preliminary aspiration three times, one should subsequently meditate on all phenomena as selfless by means of this mantra: oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ. Reciting this three times, one should meditate on the three realms without exception as being illusory in nature and render all wandering beings unobservable.
Then, the essence produced by the ignorance of beginningless conceptualization is purified. Reciting three times: oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’haṃ. Then, from the seed syllable previously mentioned, a vajra hammer arises; at its hub is a sun maṇḍala, and upon that, one visualizes the syllable hūṃ. From that, light rays are emitted in the nature of Yamāntaka. One should clearly visualize everything as being of the nature of Yamāntaka through those light rays, and then, from the convergence of all that, one should dissolve it into the very sign.
Then, at the conclusion of the completion of all, there appears Yamāri, blue in color, terrifying in his wrath, roaring with a display of hatred, his face baring its fangs.
With a protruding belly, adorned with dry human skulls, and yellow hair bristling upward, he has Akṣobhya as his crown ornament and his locks of hair bound with a garland of heads. He is completely adorned by Mañjuśrī and embellished by various lords of nāgas. He wears a lower garment of tiger skin and is decorated with a lion skin as a sash. His six faces have tongues flickering out, and he possesses various faces; his upper face is terrifying. He is prostrated to by Brahmā, Indra, and Rudra. He has six arms: in the three right hands, he holds a vajra-hammer, a sword, and a vajra; in the three left hands, he makes the threatening gesture and holds a noose, a pestle, and a vajra-bell. Visualize him as having various colors, with a garland of blazing light, holding the five insignia in the hands of the wrathful deities, and seated upon a buffalo throne. He has six legs; with two legs he is in the posture of left-leg extended, and with two vajra-feet he performs a dance. With two vajra-feet he is firmly established in the sattvaparyaṅka posture. Below him, one should imagine King Yama and his consort fallen face down, subduing the obstructors such as gods and asuras. The māras are terrified and struck with fear, remaining fallen face down. Then, the wisdom-being (jñānasattva) should be invited. Forming the two index fingers in the shape of a hook, one should invoke and summon [the deity] with this mantra: OṂ VAJRA AṄKUŚA JAḤ. Then, with the two index fingers in the shape of a noose, one should cause [the deity] to enter.
OṂ VAJRA PĀŚA HŪṂ. With the form of an iron chain, bind the waist or both hips. OṂ VAJRA SPHOṬA VAṂ. Having bound that very [form] with a vajra hammer, one should bring it under control. OṂ VAJRA ĀVEŚA HOḤ JAḤ HŪṂ VAṂ HOḤ. One should visualize the summoning. Having seen that supreme of all aspects, one should destroy the obstructors with HŪṂ. Then, with one's own mantra and mudrā, the vessel for the argha offering should be presented. Joining the vajra palms, one should form the vessel for the argha: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ ARGHAṂ PRATĪCCHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. From the vajra fists, take a flower with the index finger and thumb, then clench the fists and gradually extend the middle fingers and so forth: OṂ PRAVARA SATKĀRA PRATĪCCHA SVĀHĀ. Then, having gathered [the deities] with this mudrā, bind the two vajra fists, snap the index fingers and thumbs, and recite OṂ VAJRA SAMĀJA JAḤ three times. One should maintain the divine pride of Yamāntaka as it has been taught. The three syllables OṂ ĀḤ HŪṂ should be placed at the three places. Then, together with the samaya mudrā and one's own mantra, they should be placed at the heart, the ūrṇā-kośa, the throat, and the head. Regarding that mudrā: join the two palms, extend the two thumbs, and join them at the third joint of the back of the middle fingers. Then, on one's own tongue, one should meditate on Vajra-Kundalin with the syllable HŪṂ. This is the dharma mudrā.
Then, for the sake of Mahāmudrā, one should receive the empowerment. From the vajra-binding, the two middle fingers are raised and formed like a sprout; this is the mudrā of Vajrasattva. Placing it on the crown of the head, recite: Oṃ vajrasattva hūṃ abhiṣiñca māṃ. By this, in all respects, one should visualize the Blessed One Akṣobhya, black in color, abiding in the earth-touching mudrā.
Then, with the two thumbs in the bodhisattva posture, the index and middle fingers are joined respectively; the second joint of the index fingers is bent, and the middle fingers are also slightly bent, while the remaining fingers are joined evenly. This is the mudrā of Vairocana. Placing it on the forehead, one visualizes Vairocana, white in color, abiding in the mudrā of supreme enlightenment.
From the vajra-binding, the middle fingers are formed like a jewel; this is the mudrā of Vajraratnī. Placing it above the right ear, one visualizes yellow Ratnasambhava, holding the gesture of supreme generosity.
From that same position, the fingers are formed like lotus buds; the middle fingers are joined at the tips and slightly bent downward to resemble petals. This is the mudrā of Dharmavajrī. Placing it at the nape of the neck, one visualizes Amitābha, red in color, abiding in the mudrā of meditative concentration.
From the vajra-palms joined, the two thumbs are joined evenly, and the index fingers are placed behind the third joint of the middle fingers; this is the mudrā of Karmavajrī. Placing it above the left ear, one visualizes green Amoghasiddhi, abiding in the mudrā of fearlessness.
Then, the silk streamers of the armor are bound.
They should be protected by the [mantras of] the boundaries and so forth, and offerings should be made to them from all sides. In this regard, this is the mantra offering to the Blessed One; all [the goddesses] are seated upon lotus and moon cushions.
OṂ LĀSYE HŪṂ. In the southeast is Vajralāsyā, white in color. All are in the sattvaparyaṅka posture, seated upon lotus and moon cushions. With both vajra fists resting at the hips, they perform a dance with a graceful, haughty bearing, their faces slightly turned to the left.
Likewise, OṂ VAJRA MĀLE HŪṂ. In the southwest, one should visualize Vajramālā, yellow in color.
OṂ VAJRA GĪTI HŪṂ. With this, in the northwest is the red-colored [Vajragītā], with her left vajra fist raised in the threatening gesture (tarjanī), and her right vajra fist also raised in the threatening gesture. She dances and sings, displaying a graceful and seductive air. Her body moves slightly as she sings and plays the lute (vīṇā).
OṂ VAJRA NR̥TI HŪṂ. With this, in the northeast is the green-colored [Vajranr̥tī], who turns in all directions with her two hands, possessing a graceful expression. She is positioned upon the head, and by the manner of performing a dance, she is the Dancer (Nartakī).
OṂ VAJRA PUṢPE HŪṂ. In front is the slightly white-colored [Vajrapuṣpā], likewise dancing in front. Holding the vajra palms at her head, she holds a garland of flowers at her heart; she is the Flower Goddess (Puṣpā).
OṂ VAJRA DHŪPE HŪṂ. To the right, slightly bowed, is the yellow-colored [Vajradhūpā]. With both thumbs extended, she circles them downward and offers incense.
OṂ VAJRA DĪPE HŪṂ.
Bowing slightly behind, her body is red. Likewise, having formed the vajra-fist, one should raise both hands upward, circle them, and offer a lamp. OṂ VAJRA-GANDHE HŪṂ. Bowing slightly to the left, green in color, likewise performing a dance in front and circling completely, she who anoints is Gandhā. These arise from binding their respective mudrās; they are the goddesses such as Lāsyā and the others, moving their hands in play. Realizing all phenomena that pervade the maṇḍala of space to be illusory in nature, one emanates an inexpressible variety of natures and should imagine offering clouds of various offerings equal to space to the Blessed One. All such praises and so forth should be performed according to the oral instructions. By reciting the root mantra according to the sequence of the four times, one will certainly see auspicious signs. Within seven days, seeing a good dream is as follows: seeing a Buddha in a dream, or a stūpa, or a statue, or seeing the Saṅgha, or a bhikṣuṇī; likewise, seeing a god or a temple, or a single monk; likewise, swimming in a river or a lake, climbing a mountain, or seeing the Sugatas, ascetics, and distinguished mantra-practitioners conferring empowerment in a dream; seeing bhikṣuṇīs, or likewise places adorned with trees, obtaining the sublime, and touching it.
Likewise, furthermore, when the signs of virtuous entities are seen, one should then commence the activities. Regarding that, for the performance of all activities, one should clearly manifest the forty-nine-square grid of the wheel, which is intensely blazing. In that regard, having written the vowels and consonants according to the ritual, excluding those without the vowel u, one should place the four letters ṛ and so forth in the outer intermediate directions, such as the northeast. Through the power of familiarity with the root mantra, it is expanded. Upon the square of the vowel u, as appropriate, the head [of the letter] adorns the tip of the pha-rol-mzd-es-pa (the letter ṛ), and it is embellished below. Having triple-circled the four vowels, one should write the name of the person to be accomplished, interspersed with the letters as they were spoken, in the central square. For the purpose of protection, that wheel which performs all activities should be written on birch bark with saffron for men, or with gi-wang (bezoar) for women; or on um-bha bark, or on the bark of gla-gor-zho-sha, or on cloth. It should be written together with the words of exhortation for protection while facing the eastern direction. The pacifying activity should be performed at the junction of the morning. One should write while meditating on the Venerable One as white in color. Having made great offerings and having previously bestowed the empowerments and so forth exactly as they are, one will come to possess great protection. Those who wish to pacify women, men, and so forth, should write this wheel on the bark of the shirisha tree. It should be written with sandalwood and saffron, and performed correctly with those very substances.
One should arrange the hearth for performing all activities according to the previously explained faces and so forth. Above that vase, a canopy should be spread. The four vases should be filled with the five kinds of precious gems, the five kinds of grain, and the five kinds of medicine. They should be filled with fragrant water, and the necks of the vases should be wrapped with cloth. The mouths should be adorned with wood bearing flowers and fruit. With various ritual daggers, one should expel obstructing spirits at the four corners outside the hearth. The four vases should be set down. In all places, thangkas and so forth should be set out and displayed. Mixing fragrance, water, and white flowers, one should perform the fire offering with the water of the thousand-fold mantra. With that water, one should sprinkle everywhere again and again. For seven days, one should offer the torma everywhere. Then, having removed that wheel and fastened it to the tip of a victory banner, if one places it in a high location and makes offerings every day, then pacification will occur. To paralyze an army or similar force, one should draw [the figure] on the previously mentioned tree bark, smeared with red arsenic and the juice of turmeric. One should also smear that. Having made an image by squeezing together the earth from the target's footprint, the earth from the two banks of a river, mountain earth, earth from a crossroads, and the previously mentioned red arsenic and turmeric juice, one should place it in the heart. Having placed it inside a joined earthenware bowl, one should bury it underground along the path where the target will come.
One should strike the body and so forth with an acacia wood kīla eight finger-widths long, according to the oral instructions, and then offer the torma. When these colors and other details as described are complete, if one performs five thousand recitations, all malevolent beings will be paralyzed. In a place where one wishes to eliminate fevers, poisons, and the like, one should empower a pea seven times with this mantra and draw a wheel with it. Placing the target upon it and performing the ritual as described, they will then be pacified. To bind an enemy, one should use an unbaked clay bowl with its two halves joined; draw this wheel with the juice of an intoxicant, charcoal from a charnel ground, and red ochre. Cover it with the ashes of a cremated corpse and earth. Reciting the mantra one thousand times while interspersing the enemy's name, the faults of having one's mouth bound and so forth will occur. For the application of killing, draw this wheel on a cloth from a charnel ground with a mixture of poison, salt, mustard seed, and the blood of one's own index finger. Mix earth from a cremation site, ashes, earth from the enemy's footprint, and powdered human bone to fashion an effigy, and insert it into the heart of that effigy. Then, heating it over a charnel ground fire and reciting the mantra ten thousand times with a wrathful mind, if it is buried in the enemy's house or a charnel ground, they will die in an instant. To cause a rift between enemies, use the hide of a buffalo or a horse, or else a cloth from a charnel ground or a shroud; draw [the design] with the blood of a buffalo or a horse, or the blood of a cat, a dog, or a domestic fowl, or with the juice of neem leaves.
Mix black mustard seeds and draw this wheel. Having written the incantations for causing enmity, place it in the mouth of a horse’s skull and insert it into the hoof of a buffalo. Then, having performed ten thousand recitations and carved a neem tree, if you bury it inside that, those two will become enemies and will fight even if separated by a hundred leagues.
Then, if you wish to afflict someone with fever, draw this wheel in its entirety upon a cloth from a charnel ground using ci-traka, poison, arka leaves, black mustard, and blood. Heat it over a flame of khadira wood and, with a wrathful mind, perform five hundred recitations. If you then bury it at the house of the target, at a crossroads, or in a charnel ground, they will be seized by fever. If you wish to be liberated from all of these, they will be freed by washing it with milk.
For enrichment, draw this wheel on birch bark using the four equal parts [of medicinal substances]. Write Oṃ on the two outer edges and the name of the target in the center. It should be held together with the words of incitement. Every day, facing west before the thangka, for six months, one should visualize that yakṣas and yakṣiṇīs are raining down jewels, and visualize the form of the Lord. If one performs ten thousand recitations and ten thousand fire offerings, it will be accomplished, and thereafter one will become a great lord of wealth.
For subjugation, draw the wheel on birch bark or similar paper using natural flowers and gi-wang (gallstone), or else with the blood of the ring finger, the juice of bilva leaves, and the juice of red cloth.
Mix those resins and write [the mantra]. Wrap it perfectly with beeswax, apply it, and place it inside a vase filled with butter and honey. If one performs the recitation ten thousand times, appending "Ho" at the end, and makes offerings every day according to the sequence as taught, one will be brought under control immediately.
If one writes [the mantra] on birch bark with saffron during an eclipse of the moon on the constellation Puṣya or other such times, wraps it with red thread, performs great offerings, and also gives torma, then practices the recitation ten thousand times and places it inside a human skull in the form as taught, then whatever one desires will be obtained.
To paralyze a sword or other weapons, one should paralyze any weapon whatsoever with this very [mantra]; if one writes [the mantra] accompanied by the words of exhortation, it will cause paralysis. With the collection of requisites for wrathful activities and so forth, one will eliminate whatever is desired. Through the sequence previously taught, pacification will occur.
In the house of a mātṛ, a charnel ground, at the foot of a solitary tree, in an empty place, on a high riverbank or a mountain, in a secluded spot, at a stūpa, in a place where [siddhis] were previously attained, in a place pleasing to the mind, or in a temple or one's own home, if the mantra practitioner performs ten million recitations, then through the sequence as taught, by the guru who possesses faith and knows the suchness of the unsurpassed secret empowerment, everything will be accomplished.
The siddhi of the pill, the siddhi of the elixir (rasāyana), the siddhi of paralysis, the siddhi of swift-footedness, and—
It accomplishes the sword, the subterranean [power], the excellent vase, and likewise the siddhi of a vidyādhara; it accomplishes nāginīs, yakṣiṇīs, asura maidens, kinnara maidens, and likewise human maidens; it accomplishes whatever one desires, such as the sky-farer. It thoroughly protects one’s own faction, destroys the factions of others, and eliminates rākṣasīs and the like. It subdues ḍākinīs and eliminates fevers such as the four-day fever. By performing the recitation, one also succeeds in [neutralizing] poison, invoking oracles, and so forth. It terrifies tigers and the like, and eliminates the fear of water. The mantra-holder will obtain the essence of whatever is desired. From the Mukhāgama (The Oral Tradition): one should place the wheel at one’s own heart. It performs many wonders. One should abide everywhere possessing the pride of the Venerable One. If the mantra practitioner performs the recitation constantly, everything is accomplished. All torma offerings should be given with this mantra: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ MAMA AMUKAṂ KĀRYAṂ KURU SARVA ŚATRŪN VIMĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. By taking the nectar and so forth according to the pith instructions and by giving the torma, success is achieved. The wheel performs all necessary functions. Through the blessings of all the Buddhas, and by the permission of the wisdom guru, this was composed by one mindful of what has been done. Having acted as the protector of the sādhana of the pith instructions of the Lord Yamāntaka, [it is finished].
By the excellence of that merit, may sentient beings attain the great abodes. This concludes "The Wheel of Siddhas as Found," originating from the glorious land of Oḍḍiyāna, composed by Nāgabodhi.
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.