Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the practice of the Glorious Red Yamāri, a wrathful manifestation of the deity Yamāntaka. The text guides the practitioner through a sequence of meditative visualizations and yogic operations designed to transform ordinary perception into primordial wisdom. It begins with traditional refuges and offerings, moving into the construction of a complex mandala featuring a square palace with four gates and various deity manifestations, including the blue, green, and lotus Yamāntakas. The work commits the reader to a rigorous process of divine pride, the visualization of seed syllables, and the integration of the deity's essence through subsequent yoga. By employing specific mantras and visualizing the dissolution of duality, the practitioner aims to attain the three bodies and the state of Great Yoga. The text concludes by attributing the composition to the paṇḍita Śrīdhara, framing the practice as a path toward Mahāmudrā and the mastery of primordial wisdom.
Provenance
About this text
A sādhana dedicated to the Glorious Red Yamāri, the Śrīraktayamārisādhana is a ritual manual belonging to the classical Tibetan tradition. The work is attributed to the Indian author Śrīdhara. It was translated into Tibetan by Ravīndraruci and lo tsa ba chag dge slong chos rje dpal, and is preserved in the Tengyur, volume ཙི, where it comprises fifteen pages within the Other Skillful Means Tantras collection. The text enacts a ritual process beginning with homage to the Red Vajra Yamāri and the Supreme Assembly, followed by the visualization of a square maṇḍala born from the syllable BHRŪṂ. This mandala is described as having four gates and archways adorned with lattices, banners, and bells. Through these meditative visualizations and the reliance on the path of the Buddhas, the practitioner seeks to attain primordial wisdom and the three bodies. A scholar or serious reader consults this work today to examine the specific iconographic details of the Red Yamāri's manifestation—such as the staff marked with a vajra and a hum—and the precise architectural layout of the mandala used in this particular ritual tradition.
Sanskrit title
Śrīraktayamārisādhana
Indian author
Śrīdhara
Tibetan translators
Ravīndraruci, lo tsa ba chag dge slong chos rje dpal
Cite thisAnuvāda, “A Sādhana of the Glorious Red Yamāri” (Toh 2023), machine draft, 2026.https://naxiai.com/tibetan/works/toh2023
Summary & commentary
Significance
The work is significant as a representative example of the complex deity yoga and mandala visualization techniques central to Vajrayāna Buddhism. It illustrates the integration of wrathful iconography with the philosophical goal of overcoming duality and delusion. For the modern reader, it serves as a primary source for understanding the technical precision required in Tibetan ritual praxis.
Structure
Passages
Section
Description
1-2
Preliminary Rites
Homages, refuge in the Supreme Assembly, and prayers to the Guru and Red Yamāri.
3-7
Mandala Construction and Visualization
Detailed description of the square mandala, the seed syllable BHRŪṂ, and the visualization of the deity's wrathful form and attributes.
8-13
Subsequent Yoga and Deity Integration
Instructions on inviting Buddhas into the heart and the visualization of various Yamāntaka forms (Hammer, Green, Lotus, and Sword) at the cardinal gates.
14-15
Devotional Praise and Ritual Offerings
Hymns to the deity's compassionate wrath and the visualization of offerings such as the maṇḍala of wind.
16-18
Philosophical Instruction and Advanced Yoga
Discussion on the nature of delusion, duality, and the transition from Atiyoga to the meditative concentration of Great Yoga.
19
Colophon
Attribution of the work to the paṇḍita Śrīdhara.
Themes
Divine Pride and Visualization (3-7, 11-13)
Non-duality and the Nature of Delusion (16-17)
The Integration of Wrath and Compassion (6, 14)
Yogic Transformation and Primordial Wisdom (8, 18)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Śrī-rakta-yamāri-sādhana. In the language of Tibet: dPal gshin rje gshed dmar po’i sgrub thabs (The Sādhana of the Glorious Red Yamāri). Homage to the glorious Red Yamāri.
To the Guru, and then to the Red Vajra Yamāri, who, embraced by the body of his own manifestation, engages in the welfare of others through bliss; whose hands hold a staff marked with a vajra and a human head; who has one face and dispels fear—to him I prostrate with devotion, bowing my head.
Endowed with generosity, ethical discipline, and the like, with an excellent mind focused one-pointedly on the welfare of sentient beings, fully perfected in qualities such as loving-kindness, and adorned with faith and learning; with a nature of compassion from the very beginning, one should first purify the mouth and so forth, and then begin on a comfortable seat in a place secluded from people, such as a charnel ground.
One should arrange a lotus at one’s own heart and visualize a very clear sun. In its center is the syllable Yaṃ, and within that, the syllable Hūṃ, red and radiating rays of light. By that light, one invites the maṇḍala of one’s own chosen deity, Vajradhara in the form of the Lord, the Guru, the Buddhas, their sons, and even the sentient beings dwelling in the three realms, all of whom are of the nature of the maṇḍala. Having visualized them, one prostrates to them with the collection of the body.
Having made offerings with Caurī and the others, one should confess misdeeds: "Whatever misdeeds I have committed with body, speech, and mind, or caused others to commit, or in which I have rejoiced—all those I confess to the Protectors of the three times. I rejoice in the accumulation of virtue of the perfect Buddhas, their sons, and the Noble Ones. I take refuge in the perfect Buddhas and the sublime Dharma."
I take refuge in the Supreme Assembly. To you, oceans of qualities, I offer my very body. I pray that you remain, with your beautiful melodic voices, to teach all the sublime Dharma. In order to attain the three bodies and primordial wisdom, I shall rely with great devotion upon the Perfectly Complete Buddhas and the path of their sons, such as generosity and the rest. To accomplish the welfare of sentient beings, I shall generate the mind of complete enlightenment. Whatever merit has been accumulated, I dedicate it toward complete enlightenment. Having become the glorious Yamāntaka, I shall benefit all wandering beings. Having made this aspiration, and then mentally dismissed them, one should look upon the ritual with compassion and contemplate the manifold emptiness. Devoid of intrinsic nature, it is empty; because of its cause, it is signless; and because it is free from conceptualization, it is devoid of aspiration. OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Having stabilized that mind, upon a sun disk arising from the syllable AṂ, there is a vajra arising from HŪṂ—completely blue, five-pronged, and densely packed with radiating rays. One should meditate on this for the sake of protection. For the sake of purifying the Buddha-field, one should again engage in meditative concentration: the vajra ground, the perimeter, the fence, and likewise the tent. There, upon a multicolored lotus and moon, is a white, triangular source of phenomena (dharmodaya) arising from the syllable SAṂ, which is a fine vajra. One should meditate on this, which is adorned with a multicolored lotus and vajra, and is situated upright.
In the center, once again, is the maṇḍala, born from the syllable BHRŪṂ and a wheel, perfectly arisen as the limb of the Permanent One. It is square with four gates, beautifully adorned with four archways, decorated with lattices and half-lattices, and made lovely by the goddesses on the pedestals. Its various peaks are stirred by the wind, and it is endowed with banners and bells. It rests evenly upon a crossed vajra, with the moon and sun as the seats of the Victors. In the eastern direction is great white; in the south, it is perfectly yellow; the western part is red; and the north is perfectly green. One should meditate on the central ground as blazing with the light of sapphire. By this differentiation of the colors of the directions, one should also meditate on the crossed vajra. The roof should likewise be visualized, and the individual walls in their proper order. Having meditated on the five aspects, one should meditate on the body of the Buddha. Through those five aspects, the glorious one who subdues the Lord of Death is renowned as the "Body of the Buddha." That too shall be explained through its divisions. At the hub of the crossed vajra, place a lotus, a sun, and the pairs of vowels. From that, the moon, the letter KA and so forth, along with ḌA, ḌHA, DA, DHĀ, YA, and LA, are interlaced. With that pair, one should meditate on the complete red moon. The completion of these alone is called the mirror-like wisdom. Equality is their oneness. From that arises the wisdom of individual discernment, the syllable HŪṂ. One should contemplate that which arises from it as the wisdom of all-accomplishing action: a vajra staff, a great staff, adorned with a yellow human head.
With the seed syllable and the swirling light rays like a sun-crystal, one should cultivate the divine pride with: oṃ vajradaṇḍātmako ’haṃ. From that, the white sunlight of the Supreme Sage appears, and the body is embraced by its own radiance. Possessing the manner of a graceful wrathful deity, the nature of supreme bliss, he bears the name Vajradhara. Seated with the left leg extended, he holds a blazing vajra and a staff marked with individual human heads. He carries a lotus vessel completely filled with the essence of the fierce nectar.
The nature of the dharmadhātu, the identity of the Wisdom Vajra-holder, that which is the nature of the five aspects is expressed as "yoga." This is yoga. Having viewed the three realms of beings as equal, the disciples of great passion, one uses the wisdom light rays from one’s own heart to transform beings into the form of the Buddha. They are then absorbed equally into one’s own body. Meditate on oneself as the Sambhogakāya, the nature of supreme bliss. Abandon all conceptual constructions. This is the supreme mantra of the three realities.
Residing between two red ho syllables, like a shooting star, it then enters the bodhicitta. With a mind of compassionate passion, one melts into the Vajra-holder himself. The leaders of the mandala, such as Maitreya and Caurī, should then exhort him: "O Compassionate Wrathful Lord, arise! Dispel the delusion of the three worlds entirely! O Lord, victorious over these four māras, the mind is distracted; O Venerable One, arise!"
"Does the World-Honored Guest, Emptiness, reside here? O Venerable One, the World-Honored One, you have arisen through merit alone. Having invited the World-Honored One, whose nature is awakening, why do you remain here contemplating emptiness?"
That fluid, being thus exhorted, melts and follows the essence. In accordance with the melody of these songs, in order to call out to those who are perishing, the fluid completely transforms from the syllable paṃ into a variegated lotus upon a sun maṇḍala. There, one meditates on the fierce and haughty red deity, adorned with bone ornaments, with sharp, blazing eyebrows, and terrifying with the stamping of his hooves. Arising from the seed-syllable maṃ, he is the terrifier of even the terrifying. Seated upon the back of a buffalo, marked with a yellow human head, one meditates on the radiant vajra-staff, white in color, which subdues those difficult to tame.
Again, that seed-syllable enters the center; visualized like a reflection in a mirror together with the sun, its light transforms [the deity] into the form of the Multicolored Enemy of Time (Kālacakra). Having perfectly dissolved into that, one should meditate on oneself as the Lord of the Wheel (Cakreśvara), blazing with clear light, arisen from the vajra-staff. Upon the maṇḍala of the Māras of the three realms, fierce rays of light radiate intensely. His body blazes like the fire of the wrathful eon, with a terrifying, crooked frown. In his throat is the form of the syllable hūṃ; his tongue flickers and emits rays of light. Possessing three eyes that rival the form of the sun, his face has blazing fangs bared in a snarl.
With eyebrows, beard, and hair standing erect, his head is adorned with five skulls resembling mother-of-pearl. He tramples with his extended left leg the one who causes time to conquer. A blazing garland of red light pervades the entire maṇḍala of the earth. The hero has one face and two arms; the glorious red Yamāntaka is resplendent. In his right hand is a white vajra-staff marked with a yellow human head. In his left is a supreme lotus vessel, white and filled with the five nectars. Stout, short, and with a protruding belly, he wears a hanging necklace of heads. From his mouth blood drips, and he is embraced at the neck by his own manifestation, the Wisdom Consort. Clad in a garment of tiger skin, he is adorned by the wrathful lords of the nāgas. The blue nāga-king Ananta binds his hair, making it beautiful and terrifying. The red nāga-king Takṣaka serves as his fierce earrings. The multicolored Karkoṭaka is the ornament of his upper arms. The yellow nāga-king Śaṅkhapāla is held as his bracelets. The white Padma is the ornament of his neck. The green Karkoṭaka also serves as his most beautiful yajñopavīta (sacred thread). The nāga-king Vāsuki, with the color of nectar, forms his belt. The white-colored Mahāpadma, like a lotus root, forms his anklets. All of them utter the fierce sound of phaṭ, possessing double tongues and rows of fangs. Then, upon a lotus and sun disk, from the seed-syllable HŪṂ arises a white staff marked with a vajra and adorned with a yellow head. Just as in the case of clear crystal...
Place six jasmine flowers; like those jasmine flowers, it will appear with great clarity. Likewise, situated in the center of that sun, one should clearly visualize the form of the syllable HŪṂ upon the seats that have arrived there, like the tip of a blazing lamp. What is the Blessed One like? His body color, hand symbols, and so forth—the Blessed Lady is also like that. However, she has a garland of dry heads; she is the consort Vajravettālī. Some know her as the "Slayer of Vajra Yamāntaka," the one from whom the stream of the assembly of the joy of knowledge flows. Then, the secret of the Blessed One arises from the syllable HŪṂ as a vajra, and the secret of the Blessed Lady also arises from the syllable ĀḤ as a lotus. Having visualized this, recite the secret mantra OṂ SARVA and so forth, and the Lady residing in front, the Wisdom Consort who is the self-appearance of the mind of blissful passion, embraces the Lord. Through the union of the vajra and lotus, they strive for the purpose of bringing down bliss. Immediately following that, one should meditate on the nature of coemergent joy. At the Wisdom Consort’s navel, below the lotus, is a red eight-petaled lotus. In its center resides a red syllable HŪṂ. Above that, one should clearly visualize a white line in the form of a lotus fiber emerging from the nectar at the crown. Whatever causes the increase of wisdom, having realized this as the embodied Yamāntaka who subdues both saṃsāra and nirvāṇa, one should thoroughly consecrate it with the mantra in order to pacify conceptual thoughts: OṂ DHARMADHĀTU SVABHĀVA ĀTMAKO ’HAṂ.
This is the subsequent yoga. With the hook of light rays from one’s own heart, all the perfect Buddhas pervading space are invited and drawn into the mouth, then dissolved into the heart. Having melted, the wise one should extract that [essence]. That which has melted through the vajra path should be viewed as having the nature of the seed-syllable residing in the center of the lotus of one’s own appearance. The wise one should meditate, according to the ritual, on the blazing mass of radiating light rays. In the center, from the syllable YA, arises the principal deity with the characteristics already explained. In the east, from the syllable KṢE and a wheel, arises the eternal one (Akṣobhya), two-armed, white in color, holding a wheel in the right and a skull-cup in the left. In the south, from the syllable MA and a jewel, arises Ratnasambhava, with a color like refined gold, holding a great, supreme jewel in the right and a skull-cup in the left. In the west, the passionate Vajrapāṇi (Amitābha) is born from the fire-seed and a lotus; he is like the light of a ruby, and a red lotus and a skull-cup are placed in his right and left hands respectively. In the north, from the syllable DA and a sword, arises the green Jeṣṭhā-Yamāntaka of envy, holding a supreme sword in the right and a human skull-cup in the left. These all have one face and two arms, and they stand in the posture with the left leg extended. All of them, in terms of their characteristics, have the form of wrathful deities; however, in their right hands, they hold their respective hand-symbols according to their own body colors. They are non-dual with their innate insight (prajñā), and their bodies are of the nature of bliss, abiding upon sun maṇḍalas.
Upon a permanent moon maṇḍala, abiding at the tips of the prongs of the crossed vajra, one should meditate on those who act for the benefit of sentient beings. In the east, from the syllable Ya and a hammer, arises the hammer Yamāntaka, renowned for his blue-colored form. In his right hand is a hammer, and in his left he holds a lotus vessel. In the south, from the syllable Ca and a staff, arises the staff Yamāntaka; he is white, holding a supreme staff and a human skull. In the west is Padma Yamāntaka, in the form of the one who brings an end to passion. In the north is the sword Yamāntaka, similar to the one who brings an end to jealousy arising from the syllable Ra; he is slightly blue, specifically beautiful and extremely terrifying. All are adorned with poisonous snakes, baring their fangs and laughing with a roar. Their orange-red hair blazes upward, and they perfectly abide upon sun maṇḍalas. They are joined with the branch of insight as their own appearance, possessing the nature of non-dual wisdom. With fangs bared and terrifying faces, they each hold their own hand-symbols and skull cups. In the four corners of the crossed vajra, likewise, the goddesses abide upon moons. In the southeast, from Ja and a wheel, is the goddess Vajracarcikā; she is white, emaciated, and very fierce, having the form of Moha Yamāntaka. In the southwest is Vajrabhūmi, born from the syllable La, who is Vajravārāhī; she is fierce, with the face of a sow, and resembles a flax flower. In the northwest corner is Sarasvatī; she is red, born from that [syllable] and a lotus, perfectly peaceful and excellent, having the form of Rāga Yamāntaka. In the northeast direction is Gaurī.
The green Yamāntaka is born from the syllable RA; he assumes the form and holds the hand-symbols of the Yamāntaka of envy. All of them stand with their left legs extended, each bearing their own characteristic skull-cup. However, Vajravārāhī and Gaurī are short and pot-bellied. The four skull-cups arising from ṆA, YO, NI, and RĀ are generated at the four corners. The wise should emanate them according to the mantras as they were taught. Having exhorted the Lord of the Maṇḍala with the secret mantra sounds such as HRĪḤ ṢṬRĪḤ, one should radiate immeasurable emanations. Having accomplished the welfare of unsurpassed sentient beings, one should place the wrathful heroes within the body of all things.
With the mantra JINA JIK, the Deluder of the East (Moha-Yamāntaka) is placed upon a variegated lotus and moon at the base of the eastern spoke. With RATNA DHṚK, the one known as the Slanderer (Paiśunya-Yamāntaka) is invited and placed upon a lotus and sun at the southern spoke according to the ritual. With the secret mantra ĀROLIK, the Destroyer of the Yamāntaka of Desire (Rāga-Yamāntaka) is placed upon a lotus and sun at the western spoke according to the ritual. With the reality of PRAJÑĀ DHṚK, the Destroyer of the Yamāntaka of Envy (Irsyā-Yamāntaka) is placed upon a lotus and sharp light at the northern spoke according to the ritual. With the reality of MUṄGA DHṚK, the wise should visualize the Hammer Yamāntaka (Mudgara-Yamāntaka) at the eastern gate upon a lotus and sun according to the ritual. With the secret mantra DAṆḌA DHṚK, the Staff Yamāntaka (Daṇḍa-Yamāntaka), who subdues the difficult-to-tame Enemy of Time (Kālarātri), is placed upon a variegated lotus and sun at the southern gate.
By this very Padmadhṛk, one should visualize the Lotus Yamāntaka, the Destroyer of Yama, as Mahābala upon a lotus and sun disk at the western gate. By the reality of Khaḍgadhṛk, one should place the Sword Yamāntaka, the Exhauster of Yama, as the Dispeller of Māras in the north upon a variegated lotus and sun disk. In the four corners of the variegated vajra, one should likewise meditate on other goddesses. In the southeast is the goddess Carcikā, the fierce one of intense radiance, who dwells upon a variegated lotus and moon disk by means of the mantra of Moharati. Then, in the southwest, the wise one should place the Mother of the Family, Vajravārāhī, upon a lotus and moon disk by means of the reality of Dveṣarati. Then, in the northwest, Sarasvatī is placed upon a lotus and moon disk by the mantra of Rāgarati. Then, in the northeast, is Gaurī; by the secret mantra of Vajrarati, these are auspiciously marked upon the moon disks. In the four corners of the maṇḍala are the three realities of the skull-cups. Having thus emanated the sublime wheel and relied upon the state of bliss, one should view the previous wheel as dissolving into that very reality while in meditative equipoise. This is the "extreme yoga." The nature of the maṇḍala of the Red Yamāntaka is the essence of the eyes, body, and so forth, which are the deities' blessings. With KṢIṂ and a wheel, like delusion, the wise one should place the vajra eyes upon the slightly wrathful eyes. In the ears, one generates JHRĪṂ and a vajra; the vajra appearance appears black. In the nose, from KHAṂ and a jewel, is the one called avarice upon a moon disk.
The nose is likewise [marked with] another [vajra]. Upon the tongue, a lotus is generated from RAṂ. The vajra tongue abides upon a moon. The vajra body is similar to passion. Arising from a sword born from KHAṂ, it is the essence of the jealous Yamāntaka. Abiding upon a moon free from the name of the body, at the center of the navel, with a vajra from SAṂ, the mind-vajra Tathāgata is placed in the form of a graceful wrathful deity, in the aspect of the Vajra-holder. This is the placement of the six limbs, explained for the sake of accomplishing the purpose of the superknowledges. At the heart, in the center of a vajra, is HŪṂ. From the vajra HŪṂ, the mind-vajra appears, possessing the body color and hand implements of Kālarātri (the Enemy of Time), blue and with radiant light rays. At the throat, in the center of a lotus, is the syllable ĀḤ. Again, from the syllable ĀḤ and the lotus, the body of the Passion-Kālarātri is visualized; one should contemplate the three glorious vajras. At the crown, in the center of a wheel, is the syllable OṂ. From the syllable OṂ and the wheel, there is a white, excellent light. The body-vajra is the lord of the body, with pure color and supreme hand implements. This is the reality of the speech-vajra. Having generated the supreme [deities] abiding in space, one should consecrate them with the secret mantra while making offerings to the Buddhas. OṂ SARVA-TATHĀGATA-CITTA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. OṂ SARVA-TATHĀGATA-VĀK-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. By the light rays from the seed syllable at one’s own heart, the Buddhas residing in the world, together with their sons, are invited and visualized in front. Whatever [emanations] are projected by them, held by Caurī and the others—
With vases resembling the moon, they [the deities] should be visualized as conferring empowerment upon oneself and all others, accompanied by auspicious songs and the like, as well as the sounds of joyful clamor.
At the crown of the head is red Yamāntaka; one visualizes oneself as the Vajra-holder at the crown. By the light rays from the seed syllable at one's own heart, the wisdom wheel is invited. Facing oneself, the wrathful deity subdues the obstructors and provides protection. Having offered the water for the face, the water for the feet, and so forth, one summons [the wisdom beings] with the mantra oṃ muṅgara jaḥ, causes them to enter with oṃ daṇḍa hūṃ, binds them with oṃ padma vaṃ, and brings them under control with oṃ khaḍga hoḥ.
By the light rays from the seed syllable at the heart, the Buddhas are invited and visualized as remaining there. They melt into the heart and emerge through the path of the vajra. They are generated as goddesses upon the moon at the filaments of the lotus of one's own consort, holding various flowers, sensory offerings, and so forth. Visualized as melting into the heart and emerging through the path of the vajra, they perform offerings with graceful gestures, delightful songs, and the nature of various dances, bestowing great bliss.
"Aye! O Yamāntaka the Red! Guru, whose nature is the form of a rākṣasa, I am terrified upon seeing you. Guru, abandon this wrathful nature! As you perform your dance, the earth, the heavens, and the underworld tremble. You are the Vetāla who dances with the light of a wrathful deity adorned with passion."
With a stout, short, and red body, you manifest in various forms.
Bowed to by Vajrasarasvatī, you who perform the dance are Great Bliss.
By the secret mantras Hrīḥ and Ṣṭṛḥ, you dispel the delusions of the three worlds.
Venerable Lord, you are the wrathful one of compassion; you who perform the dance behold the world.
Oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’haṃ.
Viewing all collections of sounds as being like echoes,
You are the chief of the wheel of the Wheel-Holder;
those to be praised are likewise [pervaded] by that.
You are the nature of Mohavajra, the most terrifying Yamāntaka.
You are the nature of all the Teacher-Buddhas;
homage to you, Kāyavajra.
You are the nature of Mātsaryavajra, the most terrifying Yamāntaka.
The Vajra of Mind is perfectly luminous;
homage to you, Ratnavajra.
You are the nature of Rāgavajra, the pervasive lord, the source of the dharma of passion.
The supreme of all supreme melodies;
homage to you, Vāgvajra.
You are the nature of Īrṣyāvajra, Yamāntaka who performs all activities.
The Vajra of Body is perfectly luminous;
homage to you, the sword-wielder.
You are the nature of all Buddhas, the union of all Buddhas into one.
The supreme of all supreme Buddhas;
homage to you, Lord of the Maṇḍala.
Residing upon three heads,
arisen from the syllable Āḥ,
having generated the lotus vessel,
below that is the maṇḍala of fire.
From the syllable RAṂ, a triangle arises. Below that is the maṇḍala of wind, moving and blue, shaped like a bow, marked by banners, and arising from the syllable YAṂ. Therein, Vairocana and the others, born from their respective initial letters, and the five substances such as elephant flesh, which arise from the syllable BHRŪṂ and so forth, are covered by a vajra lid born from the syllable HŪṂ; then one should meditate. With a vajra staff born from HŪṂ, one should stir it again and again. The fire, fanned by the wind, like the fire at the end of an eon, is visualized as melting the vira and the go-ku and so forth. Through contact with that, the liquid itself is completely melted. The vajra and the vajra staff also melt like clarified butter; everything becomes pure and of one taste. One should view it as utterly stainless. Then, by the light rays of the syllable OṂ, the wisdom of the buddhas is summoned in the form of secret mantra and inserted. Having visualized the five nectars as supreme, they are blessed with the three syllables and the Lord of the Maṇḍala is satisfied. Visualizing a white vajra arising from the HŪṂ at the tongue, one draws it in evenly through the form of a hollow tube. By that, one places the various abodes, all the buddhas, the maṇḍala deities, and others, as wisdom light rays in the heart. Abandoning all conceptual constructions, there is no singularity here even through the distinctions of beginning, middle, and end, because atoms have no parts, nor is there establishment as a plurality.
That which is devoid of the nature of being one or many is likewise [the ultimate]. That very essence is the nature of delusion, because delusion abides in duality. The mind is never deluded; it is the body that gathers and radiates. For the sake of sentient beings, it arises as a single flavor. Other than this, it is not the reality. This very point was clearly taught by the heroes such as Jñānapāda. As it is taught in the glorious Guhyasamāja, I shall here briefly demonstrate it: There is no enlightenment and no realization; there is no entity and no meditation. There are no elements and no consciousness; it is the ground of the equality of space. Like space, it is selfless; this dharma is great bliss. There is no earth, no water, and no fire; there is no wind and no space. Through the yoga of Vajrasattva, these are born and firmly established. "All entities are non-entities"—therefore, they are renowned as non-existent. The yoga is connected to the yogin himself; it is neither eternal nor annihilated. It has no hands, faces, or body color; it is the characteristic of supreme joy. All entities are certainly not true; they are devoid of beginning, middle, and end. Thus, the supreme wheel together with awareness is free from all conceptualization. Meditate on the selfless one (Nairātmyā) in the form of the aggregates and elements, the embodiment of supreme bliss. By the light rays of the seed-syllable in one's own heart, all beings are made into Yamāntaka. Having summoned them and beheld them abiding there, the Vajra of Body, Speech, and Mind—the Vajra, the Lotus, and the Dharma—are placed as the primordial wisdom beings.
In that regard, one should visualize their respective seed syllables, the wisdom syllables such as HRĪḤ and ṢṬRĪḤ, and so forth, as luminosity. Abandoning all conceptualization without exception, the form of supreme bliss radiates and reabsorbs, becoming fully perfected. The wise practitioner should perform the recitation. The emanation and reabsorption of the [deities of the] Body and so forth should be performed either sequentially or simultaneously. The hosts of wrathful deities are emanated, pervading the entire expanse of space without exception. Having perfectly accomplished the welfare of sentient beings, they proclaim the HRĪḤ ṢṬRĪḤ and other mantras to the world. Reciting the mantras such as HRĪḤ, they are adorned at the beginning with OṂ and at the end with SVĀHĀ. By means of these very rituals alone, one should meditate and recite in all aspects. Furthermore, if one wishes to rise for activities such as eating and so forth, having performed the offerings, praises, and the tasting of nectar, and with the intention of benefiting sentient beings, one should, according to the ritual of the three suchnesses, request the wisdom wheel to depart. Then, according to the ritual, having dissolved the wheel into oneself, one should fully dedicate the merit accumulated by oneself toward enlightenment. Then, one should make aspiration prayers. With "OṂ ĀḤ HŪṂ MUḤ," one requests them to depart. This is the Great Yoga. Having arisen, possessing the pride of the form of one's own chosen deity, one should at all times meditate and abide in the fact that all things are the essence of secret mantra, and even in the essence of the Enemy of Time (Yamāntaka) who subdues ignorance. In other sessions, the beginner yogi should meditate according to the four yogas. Through the slight application of wisdom, [one practices] the Subtle Yoga and the Great Yoga.
From the Atiyoga, the Yoga is the great, authentic mastery of primordial wisdom. Abiding by the ritual as explained, even in a single session, this meditative concentration is the nature of the Great Yoga. It is the yogi’s body of emanation and reabsorption, the mode of the three-fold self of primordial wisdom. One is oneself Yamāntaka. One should meditate on the ritual of empowerment; at the time of bathing and eating, one should always make offerings according to the ritual, using the rite of the five nectars. Other offerings are conceptually constructed; one should always worship both oneself and others according to the ritual. One should view the glorious Yamāntaka as the support for enlightenment. Enlightenment is the equality of self and others. If it were not through the yoga of the Lord of the Maṇḍala, how could the yogi attain unsurpassed accomplishment? Just as a single entity appears in various ways through conceptual construction, liberation appears as suffering and happiness; it arises through the differentiation of karma. The non-conceptual nature of the mind is the form of the limit of supreme bliss. The nature of insight and method is the result of what is called the "Enemy of Time." The river of saṃsāra—the Sindhu—is deep and terrifying, with the waves of birth and death, attachment, aversion, and so forth. It is agitated by crocodiles and sharks, unstable, and filled with the foam of sleep, lethargy, and the like. For the sake of all beings, I have composed this sādhana of the glorious Red Yamāri, the nature of bliss and free from existence. By whatever merit I have gained, may the state of that [deity] be attained here, and may the welfare of the world be accomplished.
The Sādhana of the Glorious Red Yamāri. This is the completion of the work composed by the presence of the master Śrīdhara, a great paṇḍita, a lord of yogins, and a siddha who has attained Mahāmudrā and is a sovereign of the wheel of siddhas. It was heard with devotion by the great paṇḍita and master, the venerable Sūryaprabhāśara, and translated, edited, and finalized by the translator, the monk Chag Chöjé Pal, at the great center of craftsmanship in Mangyül.
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.