Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and activation of the maṇḍala of the deity Red Yamāri. The text functions as a prescriptive liturgy, moving from the physical and conceptual architecture of the maṇḍala—including precise measurements for archways and the placement of ritual objects—to the internal meditative processes of visualization and seed-syllable transformation. It commits the practitioner to a rigorous path of Secret Mantra, requiring strict adherence to samaya (sacred vows) and the reception of specific empowerments, including the master empowerment of non-retrogression. By integrating external ritual actions, such as the offering of substances and the bathing of images, with internal yogic realizations regarding the non-duality of existence and peace, the text aims to exhaust eons of negative karma and facilitate the attainment of the siddhis of all tathāgatas. The work emphasizes that the maṇḍala is not merely a symbolic representation but a vehicle for manifesting primordial wisdom and purifying the afflictions of passion and envy.
Provenance
About this text
A ritual manual detailing the maṇḍala of the deity Red Yamāri, the Śrīraktayamārimaṇḍalopāyikā belongs to the tradition of the Other Skillful Means Tantras. The work is attributed to the Indian author Śrīdhara. It was translated into the Tibetan language by Ravīndraruci and chag lo tsa ba dge slong chos rje dpal, and is preserved in the Tengyur (vol. ཙི) under the title dpal gshin rje gshed dmar po'i dkyil 'khor gyi cho ga. Spanning thirty-two pages in this edition, the work enacts a prescriptive liturgy that guides the practitioner through the construction and activation of the maṇḍala. It integrates external ritual actions—such as the offering of substances, the bathing of images, and the performance of the playful vajra-step dance—with internal meditative processes involving seed-syllable transformation and the visualization of the deity. A scholar or serious reader consults this classical Tibetan text today to examine the technical requirements of Secret Mantra, including the necessity of specific empowerments and the adherence to sacred vows, as the practitioner seeks to exhaust negative karma and realize the non-duality of existence and peace.
Sanskrit title
Śrīraktayamārimaṇḍalopāyikā
Indian author
Śrīdhara
Tibetan translators
Ravīndraruci, chag lo tsa ba dge slong chos rje dpal
Cite thisAnuvāda, “A Maṇḍala Ritual of the Glorious Red Yamāri” (Toh 2024), machine draft, 2026.https://naxiai.com/tibetan/works/toh2024
Summary & commentary
Significance
The work is significant for its detailed preservation of the technical specifications of maṇḍala construction and the specific sequence of empowerments associated with the Yamāri cycle. For the modern reader, it illustrates the intersection of geometry, linguistics, and somatic practice in Indo-Tibetan ritual technology.
Structure
Passages
Section
Description
1-15
Ritual Preparation and Construction
Includes initial supplications, the technical drawing of the maṇḍala using marking cords, the placement of ritual implements, and the invitation of deities.
19-25
Ritual Maintenance and Merit
Discusses the efficacy of the maṇḍala in exhausting past misdeeds and the necessity of secrecy regarding the practice.
29-40
Symbolism and Empowerment
Explains the symbolic correspondence between the maṇḍala and the nine branches of speech, the transformation of afflictions into wisdom, and the administration of the five empowerments.
41-43
Ethics and Realization
Outlines the samaya vows, the nature of offerings, and the final realization of the non-duality of existence and peace.
Themes
Maṇḍala Architecture and Geometry (7-11)
Transformation of Afflictions into Wisdom (32-33)
Empowerment and Initiation (34-39)
Samaya and Ritual Secrecy (22, 35, 41)
Non-duality of Existence and Peace (40, 43)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual of the Glorious Red Yamāri·
In the language of India: Śrīyamāriraktamaṇḍalopāyikā. In the language of Tibet: dPal gshin rje gshed dmar po’i dkyil ’khor gyi cho ga (The Ritual of the Maṇḍala of the Glorious Red Yamāri). Homage to the Blessed One, the Red Yamāri.
Bowing to the Lord of the Maṇḍala, the glorious Yamāri, whose very nature is wisdom and method, I shall describe a concise ritual of the maṇḍala for the sake of recollection.
First, a yogin who possesses the four immeasurable abodes and the intention to deliver wandering beings, whether for the sake of his own accomplishment or to accept the request of others who have supplicated him two or three times—if he wishes to draw the maṇḍala, he should first perform the preliminary service by means of the four yogas. He should recite one hundred thousand mantras of the Blessed One, the Red Yamāri, or ten thousand mantras of the [deities] such as Mohayamāri, or until he obtains the signs of the Blessed One’s authorization, or until his own mind has become stable through purification.
Then, in a maṇḍala house prepared according to the ritual, having arranged the maṇḍala and offered the torma, and being accompanied by various offering materials and assistants, he should, through the nature of the four yogas, transform the site into the nature of space with the mantra OṂ BHŪḤ KHAṂ. With HŪṂ LAṂ HŪṂ, he should make the earth vajra-natured, and with OṂ MEḌINĪ VAJRĪBHAVA VAJRA BANDHA HŪṂ, he should consecrate it. Upon that ground, which is naturally pure, he should [visualize] Vajrapāṇi, the essence of the Red Yamāri.
To the one holding a bell with a majestic posture, the four disciples—Vajrapāṇi and the others, possessing the yoga of Mohayamāntaka and so forth, and holding vajras and bells—should offer this supplication:
"You are the nature of Mohavajra,
Yamāntaka, most terrifying.
Lord of all Buddhas, the Teacher,
To you, Kāyavajra, I prostrate.
You are the nature of Piśunavajra,
Yamāntaka, most terrifying.
Through the utter clarity of Cittavajra,
To you, Ratnavajra, I prostrate.
You are the nature of Rāgavajra,
Pervasive Lord, source of the dharma of passion.
Supreme among all supreme melodies,
To you, Vāgvajra, I prostrate.
You are the nature of Īrṣyāvajra,
Yamāntaka, the performer of all activities.
Utterly clear Kāyavajra,
To you, the sword-wielder, I prostrate.
You are the nature of all Buddhas,
The union of all Buddhas into one.
Supreme among all supreme Buddhas,
To you, Lord of the Maṇḍala, I prostrate.
Terrifying maṇḍala that subdues Yama,
Foremost of all maṇḍalas,
You who exhaust all misdeeds,
O Protector, please draw the maṇḍala."
Having perceived that they have supplicated with a single voice, and having observed the entire world system tormented by the afflictions of passion and so forth, the yogin, becoming wrathful toward those afflictions, should lift his own maṇḍala with the mantra hūṃ vajra uttiṣṭha. The yogin [should then visualize] the letter ma as a moon in the left eye, and...
By means of the syllable ṭa, the right eye is transformed into the sun, illuminating all directions. One should gaze clearly upon the three worlds and meditate on a blazing vajra beneath one's feet. With diligence in brandishing the vajra and ringing the bell, one should circumambulate the mandala ground with the dance of the playful vajra-step. While vocally proclaiming hrīḥ ṣṭrīḥ and so forth, all malevolent deities and the entire mandala of obstructors are to be expelled.
"Listen, you hosts of obstructors dwelling in body, speech, and mind! I am the glorious Vajradhara, the practitioner who applies the protection wheel. With the blazing form of the vajra, I shall strike the three bodies. If any should transgress against me, they shall be destroyed; there is no other way. In the vajra-position, one should insert the wheel, the jewel, the lotus, and the sword, and then recite."
Immediately following the complete appropriation of the site, one should strike with ritual daggers (kīla) in order to eliminate obstructors. The mantra for striking with the daggers is as follows: oṃ gha gha ghātaya ghātaya sarvaduṣṭān phaṭ | kīlaya kīlaya sarvapāpaṃ phaṭ | hūṃ hūṃ hūṃ vajrakīlaya vajradhara ājñāpayati | sarvavighnān kāyavākcitta vajrakīlaya hūṃ phaṭ.
The lower part is in the form of a ritual dagger, and the upper part is a sword. With Yamāntaka, one should strike the obstructors with the ritual daggers in all directions and intermediate points. This is the complete appropriation of the site. Having thus visualized the ground as free of obstructors, one should bind the boundaries and so forth with sharp, blazing rays of light.
There, one should invite the goddess arising from the syllable Bāṃ, yellow in color and adorned with various ornaments, appearing from the waist up, her right hand in the mudrā of making a vow and her left hand holding a vase. Having invited her, one should make offerings of various flowers, fragrances, and so forth, and perform the ritual of adhivāsana (preliminary consecration), reciting three times:
"O Goddess, you are the witness to the conduct, the distinctions, and the stages and perfections of all the Buddhas, the Protectors. Just as the Protector, the Lion of the Śākyas, defeated the hosts of Māra, so shall I defeat the armies of Māra and draw the maṇḍala."
Having made these offerings perfectly, one should visualize her dissolving into that very spot. This is the ritual for the preliminary consecration of the Earth Goddess.
Then, having smeared that place with fragrant substances and strewn flowers, one should prepare a maṇḍala with sandalwood and so forth at the locations of the deities. There, one should invite the maṇḍala with the light rays of the wisdom of the heart, perform the binding of the boundaries and so forth, and engage in offerings, praises, and the tasting of nectar (amṛta).
Then, placing the right knee on the ground and holding a censer in the right hand, one should supplicate the Lord of the Maṇḍala and the Buddhas:
"O Bhagavān, Vajra Yamāntaka, supreme King of Knowledge, I bow to you. Out of compassion for the disciples and for the sake of making offerings to you, O Protectors whose nature is compassion, I wish to draw the maṇḍala. Therefore, O Bhagavān, be gracious to me."
It is right that you grant your grace. Bestow the purpose of the Buddha’s activity for the benefit of beings! O Bodhisattvas who abide in the fruit, and whoever else is devoted to the Secret Mantra, the gods, the world-protectors, the spirits who dwell in the teachings of awakening, and those sentient beings who take great delight in the doctrine—wherever you Vajra-eyed ones may be, please turn your perfect attention toward me! I, the great Vajradhara [Name], shall draw the maṇḍala of Red Yamāntaka with whatever resources I am able to provide, in order to purify wandering beings. Today, having taken hold of me and my disciples with compassion, it is right that you all assemble in the maṇḍala and grant your permission.
Having performed this three times, one should perfectly worship that wheel and place it in the sky. This is the ritual for the preliminary consecration of the deities.
Then, the yogin, possessing eyes of a moon and a sun arisen from the syllable jaḥ, should divide into twenty-five the seed-syllables of Mohayamāntaka and the others, which arise from those [syllables]. Taking a cord that is twice the length of the maṇḍala and one-twentieth the thickness of the door, and having smeared it with fragrant scents, he should, together with Yamāntaka holding a sword, invite the Tathāgatas with the hook of the blazing gaze and the mantra: oṃ dīptadṛṣṭi aṅkuśa jaḥ. Having caused them to enter with the mantra oṃ āḥ prayaccha mohakāla harisvacakra sūtrāṇaya hūṃ, and so forth, he should make the request up to Dveṣayamāntaka: oṃ āḥ anyonya-anugata.
Recite "sarva-dharma-sphara-sphara-anugata-sarva-dharmāḥ | atyanta-anupraviṣṭaḥ | sarva-dharmāḥ hūṃ" and twist the threads. The one holding the cord should hold the thread with the three syllables "jaḥ" and recite "jjaḥ | jjaḥ | jjaḥ" while holding the cord with the left fist at the level of the navel and placing it in the mouth. Sitting in the west and facing east, and sitting in the east and facing west, they should together strike the line in the sky. Then, strike the lower line, reciting: "oṃ āḥ vajra-samaya-sūtra-mātikrama hūṃ | This is the time for you to act for the benefit of sentient beings; therefore, come here!" By the sound of the cord, the Tathāgatas residing in the sky are invoked, and the Brahma-line from east to west should be struck. Sitting in the north and facing south, they should together strike the Brahma-line from south to north. Sitting in the southeast and facing the yakṣa direction, and staying in the northeast and facing the preta direction, this is the eastern root line. Sitting in the northwest and facing the preta direction, and staying in the southwest and facing the yakṣa direction, this is the western root line. Sitting in the northwest and facing the Indra direction, and staying in the northeast and facing the nāga direction, this is the northern root line. Sitting in the southeast and facing the nāga direction, and staying in the southwest and facing the Indra direction, this is the southern root line. By this very ritual, there are seven lines on each side of the Brahma-lines. Outside the root lines, there are six lines on each side.
Next are the lines corresponding to the archways (toraṇa). There are also the two diagonal lines. Then, having folded the marking cord in two, starting from the direction of Īśāna and circling clockwise, one should strike two lines for the vajra garland in the form of a wheel, while maintaining the conviction that all directions are equal. In this context, it is not accomplished without the signs: "If the cord breaks, the guru is impaired; through the faults of excess or omission, disease will arise; if the directions are confused, the disciples will be confused."
It is square with four doors, beautifully adorned with four archways. It is perfectly endowed with four lines, and adorned with lattices, half-lattices, silks, flower garlands, and so forth. In all the corners and at the junctions of the door-surrounds, it is embellished with vajras and jewels. This is the outer maṇḍala.
Inside, with a measurement of half the maṇḍala, is the square hub of the viśvavajra, surrounded by a vajra garland. Then, up to the doors, one should divide the sections into five points each. With the syllable HĪḤ and the wrathful gaze: "The door should be known by the Great Self as one-eighth of the maṇḍala. With proportions that are very beautiful, having set aside the great pedestal, the door-surround should be known as being like a door; likewise is the deity's ledge. It is perfectly endowed with the vajra goddesses of music and so forth, song, and dance. The pedestal is half of the door; the base and the sides are likewise. There are also the lattices, half-lattices, suns, moons, and the ledges of flower garlands."
For the ground of the root lines, the ground for the colored powders is half of that. The ground for the jeweled pillars and so forth, and the ground for the colored powders, are equal. The archways are three times the size of the doors and are endowed with banners and bells. The bells, together with the banners, are moved by the wind; the banners are at the outer corners. The others should be arranged beautifully in accordance with the wheel. Starting from one cubit up to as many as a thousand cubits, the lines should be laid out for that duration. Having laid the lines in this sequence, then by the very same previous sequence, with a blazing gaze, one should perfectly generate the splendor of the colored powders and consecrate them with: OṂ VAJRA CITRA SAMAYA HŪṂ. Then, the practitioner, as the naturally pure red Yamāntaka, having abandoned all conceptualization, sits within the wheel. Starting from the northeast, one should draw [the lines] with the left fist, from white, yellow, red, green, up to black. The lines should be drawn with a thickness equal to one-twentieth of the door, free from all defects such as being too thick or thin. If drawn too thick, there will be disease; if drawn too thin, wealth will perish; if crooked, enmity will arise; if broken, death will occur. The lines should be drawn with a thickness of about a barley grain. In the eastern direction, white is great; in the south, it is endowed with yellow; in the western part, it is red; in the north, it is explained to be green. One should correctly paint the central ground with the blazing light of sapphire.
Thus, having drawn the maṇḍala in its entirety, there should be a variegated lotus in the place of each of the deities. In the center, upon a sun disk, is a white vajra-staff marked with a yellow human head. At the base of the eastern spoke, upon a moon disk, is a white eight-spoked wheel. At the base of the southern spoke, upon a sun disk, is a green nine-faceted jewel. At the base of the western spoke, upon a sun disk, is a red lotus. At the base of the northern spoke, upon a sun disk, is a green sword. In the southeast corner of the crossed-vajra is a wheel; in the southwest corner, a vajra; in the northwest corner, a lotus; and in the northeast, a sword. At the eastern gate is a twenty-spoked vajra-mallet; at the southern gate, a white staff; at the western gate, a red lotus; and at the northern gate, a sword. At the four corners of the maṇḍala, four skull-cups should be drawn. Along the four sides, eight vases should be arranged with colored powders.
Having thus beheld the completed maṇḍala, the yogin, through the application of the branch of self-appearance, should cause the buddhas to enter into himself. With that mind, having pervaded the expanse of space, he should generate the maṇḍala and emanate it, placing it in its proper positions. He should then perform the blessing of the eyes and so forth, as well as the body and so forth, and confer empowerment. Having invited the wisdom maṇḍala and presented the water for the feet and other offerings, he should please [the deities] by reciting and meditating, having performed the summoning, entering, binding, and subduing by the wrathful deities, as well as the offerings, praises, and tasting of the nectar.
Having also presented the offering cakes and offerings to the guardians of the directions, one should prostrate while focusing on one’s own maṇḍala. This is the accomplishment of the maṇḍala.
Then, there are four: the principal deity, the maṇḍala, the skull-cup, and the four [vases]. There are seventeen vases, each marked with their respective signs and their necks wrapped with cloth. They are filled with the leaves of the cūta tree and so forth, and contain the five precious gems, the five medicines, and the five grains. One should visualize them as the form of the maṇḍala wheel arising from their respective mantras. Then, having blessed their eyes and so forth, as well as their bodies and so forth, and having conferred empowerment, one invites the wisdom wheel. Having presented the drinking water and so forth, one performs the summoning, entering, binding, and subjugating, and performs the offerings and so forth. Placing them one above the other upon a vajra to which a flower garland is tied, one recites their respective mantras for as long as desired during three sessions. Then, having placed white flowers [inside], one should visualize that wheel as the very nature of water. This is the consecration of the vases.
Then, in order to pacify defects such as omissions and to increase the merit of the patron, one should perform a fire offering (homa). For that, like a pacifying hearth, one should dig a hearth for all activities (sarvakarma) measuring one cubit in width and half a cubit in depth. Leaving half a cubit from the dug-out portion, the rim should be four finger-widths in height and breadth, completely surrounded by a border like a full-blown lotus. Outside of that, leaving two finger-widths, it is completely surrounded by a square pedestal.
At its corners, upon half-moons, are three-pronged vajras. In the center of the hearth is a five-pronged Vajra of Hatred, eight finger-widths in length and one finger-width in height. In the east, south, west, and north, one should place wheels, jewels, lotuses, and swords, each six finger-widths in size. Outside of that, a vajra garland should be made. Having colored it white with white pigment, it is the hearth.
Then, the yogi, facing east, should place all the substances to be burned on the right side, and place the vessels for the sprinkling water, the offering water, and so forth, on the left. Taking fire from a Brahmin’s house or a monastic kitchen, one should kindle it with wood that produces milk using a fan, and consecrate it with the three syllables. Following that, one should spread kuśa grass in a clockwise direction.
Then, preceded by the complete transformation into Vajradhara, upon a variegated lotus, one should meditate on the Fire God (Agni) arising from the syllable RAṂ within a triangular fire. He is white in color, with one face and two hands, in non-dual union with his innate consort. His right and left hands hold a rosary and a water-pot, and he stands in the posture with the left leg extended. Adorned with the ornaments of a wrathful deity, his heart center is marked with his own seed-syllable.
Then, having invited the Wisdom Fire God with the mantra OṂ ṬAKKI HŪṂ JAḤ, one should offer the sprinkling water, the offering water, and so forth with a bundle of kuśa grass. Having caused him to enter the commitment being (samayasattva), and having performed the offerings and so forth, one should place the syllable RAṂ in his mouth and offer the ladle of clarified butter.
Visualize the syllable YA at the mouths of the filling and pouring ladles, and burn all the substances to be offered in their proper sequence. Following that, at the deity’s heart, generate the maṇḍala wheel of Yamāntaka from one’s own seed syllable. Preceded by the blessing of the eyes and so forth, invite the wisdom wheel and perform the preliminary offerings. Visualizing the syllable RAṂ in the deity’s mouth, offer the filling and pouring of ghee with: OṂ AGNAYE SVĀHĀ.
OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SARVA PĀPAṂ NICA ASYA DAHA SVĀHĀ. This is for the sesame seeds.
OṂ VAJRA ĀYUṢE SVĀHĀ. This is for the dūrvā grass.
OṂ VAJRA PUṢṬĀYA SVĀHĀ. This is for the unbroken rice grains.
OṂ SARVA SAṂPADE SVĀHĀ. This is for the curd-rice.
OṂ APRATIHATA VAJRĀYA SVĀHĀ. This is for the kuśa grass.
OṂ BODHIVṚKṢĀYA SVĀHĀ. This is for the aśvattha wood.
OṂ VAJRA KUBERĀYA SVĀHĀ. This is for the nyagrodha wood.
OṂ VAJRA JAYĀYA SVĀHĀ. This is for the palāśa wood.
OṂ SAHAKĀRĀYA SVĀHĀ. This is for the mango wood.
For other substances to be burned, generate them as the essence of the five nectars using the mantra of one’s chosen deity, accompanied by the appropriate exhortation words, and then burn them. Then, having offered the cleansing and the rinsing of the mouth, and having presented fragrant flowers, garments, tooth-sticks, and so forth, make a prayer for the desired aim. Finally, request the deity to depart with the three syllables followed by the syllable MUḤ.
Having burned the remaining substances in the fire deity, one should also request them to depart according to the previous ritual. This concludes the fire offering.
The darvī (ladle) is one cubit in length, with a vajra or jewel at the bottom four finger-widths, and a bowl of two finger-widths in depth at the top, marked with a vajra. It has a hole for the flow of the essence the size of a little finger, in the shape of a lotus. The sruk (spoon) is two finger-widths in length, one finger-width in depth, marked with a vajra, and in the shape of a lotus petal. These are the darvī and sruk.
Then, on the consecrated ground, adorned with various parasols, victory banners, and flags, and with the sounds of various delightful musical instruments, the master—adorned with all ornaments according to his means—should place the statue, cloth painting, or manuscript in front. Having offered the sprinkling water, the water for the mouth, the water for the feet, and the water for rinsing the mouth, he should hold white mustard seeds with the fists of his left and right hands. Circumambulating the statue and so forth in a counter-clockwise and clockwise direction, he should cast them into the fire while reciting this mantra: Oṃ sarvapāpaṃ dahana vajrāya amukasya sarvapāpaṃ dahana vajra svāhā. With this mantra, he should also circumambulate the three clear earthen bowls in the same direction. Then, holding water in his cupped hands, he should pour it into the fire in the same manner.
Subsequently, having perfectly worshipped the Tathāgatas abiding in the sky with the five types of offerings, and having abandoned all conceptual constructions, he should hold an incense burner and cause those Tathāgatas to remain present, reciting Samayas tvaṃ and Samaya haṃ three times.
Just as all the perfect Buddhas,
Who dwell perfectly in Tuṣita,
Entered the womb of the goddess Māyādevī,
So too, may you abide here in this image.
Protector, remaining here forever,
Please accept these flowers and so forth
For the sake of increasing the supreme bodhicitta
Of [the patron] so-and-so.
Then, one should offer praise with: "You, whose nature is Mohavajrā," and so forth. This is the ritual for the consecration of the deity.
In the morning, the image should be covered with yellow cloth and face eastward. Then, the bathing should be performed. The sequence is as follows: anoint the image with the five products of a cow, which have been consecrated with the seed syllables OṂ HŪṂ TRĀṂ HRĪḤ AḤ. Then, apply fragrant oil with a brush of dūrvā grass while reciting the mantra: OṂ SARVA-TATHĀGATA-KĀYA-VIŚODHANE SVĀHĀ. Next, wipe the oil away with the five barks placed in a bronze vessel. Immediately after that, beginning with the Victory Vase (vijaya-ghaṭa), perform the ritual bathing with water from each of the individual vases, reciting: "Just as all the Tathāgatas were bathed immediately upon their birth, so too do I perform this bath with pure divine water." OṂ SARVA-TATHĀGATA-ABHIṢEKATE SAMAYA-ŚRIYE HŪṂ. Following that, one should invite the assembly of consorts such as Caurī and the others, who reside in the sky, and visualize that they bestow empowerment while holding vases filled with the nectar of primordial wisdom (jñāna-amṛta). Then, dry the image with a cloth so that no water remains.
One should place [the deity] back in its former location. As for the painted cloth, the manuscript, or the great stūpas, one should perform the ritual bathing according to the previous sequence using a mirror. This is the ritual of bathing.
Then, having meditated on the blessing of the eyes and so forth, the body and so forth, the conferral of empowerment, and the crowning of the head by the lord of one’s own family, one should visualize the maṇḍala circle of the Tathāgatas residing in the sky. Having offered the water for the face and so forth, one causes [the deity] to enter the commitment-being (samayin). For a manuscript, one transforms it into the form of the letters and offers a garment with the mantra: OṂ VAJRA VĀSE SVĀHĀ.
Then, for the flowers and so forth, one uses: OṂ ĀḤ VAJRA PUṢPE HŪṂ, and so on.
These supreme flowers,
Born from water or grown from the earth,
I offer with the utmost devotion;
Please accept them as you please.
These supreme incenses,
Both innate and compounded,
I offer with the utmost devotion;
Please accept them as you please.
This lamp of clarified butter and grain oil,
A divine substance, blazing and dispelling darkness,
I offer with faith for the sake of pacifying all [obscurations].
These supreme, sublime perfumes,
Both innate and compounded,
I offer with the utmost devotion;
Please accept them as you please.
This food, perfectly endowed with
Color, fragrance, and flavor,
I offer this food prepared from all [ingredients];
Please accept it perfectly.
Having consecrated [the image] with these words, one should offer flowers and so forth. Then, the eyes of the image should be opened. Taking butter and honey placed in a silver vessel, one should use a golden probe with the mantra: Oṃ cakṣuḥ cakṣuḥ samanta-cakṣuḥ viśodhane svāhā. Then, brandishing a vajra with the right hand and ringing a bell with the left, one should offer praise with: "You are the nature of Mohavajrā," and so forth. This is the ritual of consecration.
When, being under the influence of compassion, one wishes to gather disciples through empowerment and so forth, at that time, outside the maṇḍala hall, disciples who possess noble lineage, physical form, youth, faith, learning, generosity, and yoga, and who are earnest seekers, should perform a maṇḍala offering and prostrations. Holding flowers in their hands, even if they lack other qualities, they should be inspired by the teaching of the Dharma to those who have gone for refuge to the Buddha, Dharma, and Saṅgha and who abide correctly in the path of the ten virtuous actions.
"The Tathāgata has authorized the authentic ritual for the four assemblies who possess their own training and have the intelligence of the Mahāyāna. Some enter the maṇḍala seeking to accomplish the secret mantra; others seek merit; others are intent upon the world beyond. Having made most of them intelligent, they enter seeking the world beyond. Having cast aside the fruits of this world, they seek the fruits of the world beyond."
"Because by this one will easily attain [the goal], but by this one does not [attain] the next world; therefore, for the sake of the next world, make your mind firm." Having said this, [the disciple] is led inside, purified by the vajra and lotus, and made to offer this supplication:
"I join in union with Māmakī. You are the Teacher, the Great Joy, who demonstrates the way of great awakening. O Great Protector, I seek you! Grant me the reality of the samaya. Grant me also the bodhicitta. Grant me the Three Refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation."
Having recited this three times, the respectful disciples should recite it together, led by one principal person:
"Come, child! I shall perfectly teach you the ritual of the conduct of the Secret Mantra of the Mahāyāna. You are a vessel for the great way. The Buddhas of the three times, who possess the vajra of body, speech, and mind, have perfectly attained incomparable wisdom through the power of the vajra mantra. By the peerless application of Secret Mantra, the Lion of the Śākyas and other supreme ones conquered the great, unbearable, and powerful hosts of Māra. Having observed the world and turned the wheel [of Dharma], they passed into nirvāṇa. Therefore, in order to attain omniscience, child, apply your intelligence to this!"
Having taught this three times, those who have not generated the bodhicitta should be made to generate it.
One should bring the generated deities to mind. Then, having properly protected them, one should place a vajra at their hearts from the syllable HŪṂ, a lotus at their throats from the syllable ĀḤ, and a wheel on their heads from the syllable OṂ. Having arranged those seed syllables, one should recite "HŪṂ ĀḤ OṂ" and, with vajra-fists, smear the scents on the heart, throat, and head. Then, one should offer flowers on their heads, incense in front, scents at the heart, and lamps in front, reciting the mantra of all-activity for all of them.
Next, one should give a tooth-stick made of aśvattha or similar wood, free from defects such as flaws, and with its tip adorned with a flower. They, remaining facing east, should chew it and then cast it onto a piece of ground the size of an ox-hide that has been smeared with cow dung. Then, one should explain to them the siddhis, such as pacification and so forth, based on where that [tooth-stick] falls. Then, to rinse the mouth, one should give three handfuls of water with the mantra: "OṂ HRĪḤ VIŚUDDHA DHARMĀḤ SARVA PĀPAṂ NICA ASYA VIŚODHAYA SARVA VIKALPĀN APANAYA HŪṂ."
One should give kuśa grass for the seat and pillow. Then, a thread of one's own length, triple-stranded and consecrated with the all-activity mantra, should be tied around the upper arm to provide protection. Then:
"Omniscient ones in the world
May appear only occasionally, or may not appear at all.
Like the flower of the udumbara,
They appear only once in a great while.
For the sake of the incomparable benefit of sentient beings..."
It is possible to prevent [them] from passing into nirvāṇa. The way of practicing the secret mantra is even rarer than that. If all the misdeeds committed in the past over many tens of millions of eons are exhausted by merely seeing a maṇḍala such as this, what need is there to mention abiding in the way of the secret mantra of infinite renown? If one recites the secret mantra of the Protector, one will attain the unsurpassed state. For those whose intellects are utterly stainless regarding this supreme practice, all their sufferings and the lower realms from which they arise are completely severed. You great beings have today obtained an incomparable find. By this, you will all be fully embraced and born into the teaching of all the Victors, the great beings and their heirs. Through this, you will be truly born into the Mahāyāna. This supreme path, which brings forth the great Mahāyāna, is glorious. You who travel upon it will become Tathāgatas.
Having spoken thus, have them lie down upon kuśa grass and say, "Tell me in the morning whatever dreams you see." If they report inauspicious signs, then at that time, suppress them with the mantra of all activities. Then, having protected them perfectly once more, have them take the vows. Having bestowed the supreme empowerment of the irreversible wheel, [say]: "O Protector, through the deities of the wheel, the activity of the master, and the samaya of all the Buddhas..."
"Always, for the sake of benefiting all sentient beings, please grant that I may become a master of the supreme secret vows." Having had them say this, [the preceptor says]: "All Buddhas and Bodhisattvas, please attend to me! I, [name], from this time forth until I reach the heart of enlightenment, shall generate the supreme, unsurpassed bodhicitta, just as the Protectors of the three times have resolved upon enlightenment. I shall firmly uphold the three types of training in ethical discipline: the discipline of gathering virtuous dharmas and the discipline of acting for the benefit of sentient beings. The Buddha, the Dharma, and the Sangha—the unsurpassed, supreme Three Jewels—from which the vows of the Buddha-yoga arise, I shall uphold from this day forward. Regarding the vajra family, which is the great synthesis, I shall firmly uphold the vajra, the bell, and the mudrā, and I shall also uphold the master. Regarding the delightful samaya of the supreme, great jewel family, I shall constantly give the four types of gifts six times every day. Through the pure great lotus family, which gives rise to great enlightenment, I shall individually uphold the sublime Dharma of the three vehicles: outer, secret, and inner. Regarding the synthesis of the great activity family, which possesses all vows perfectly, I shall perform acts of offering to the best of my ability and shall uphold them individually in every way. For the sake of benefiting all sentient beings, I shall generate the unsurpassed bodhicitta."
"Having generated the sublime and perfect [bodhicitta], and having taken up all the vows without exception, I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath; I shall establish all sentient beings in nirvāṇa." Thus, one should have [the disciple] recite this three times. This is the master’s bestowing of the vows, which constitutes the preliminary consecration of the disciple.
Then, first, the master and disciple enter the maṇḍala through the ritual of entry, receive all the empowerments in their entirety, and obtain the subsequent authorization. Outside the curtain, the disciple offers a gift and receives the empowerment. The fortunate disciple is visualized in the form of Vairocana. Holding a flower garland with the mantra āḥ khaṃ vīra hūṃ, the face is covered with a blindfold. Sprinkling with water consecrated by the recitation of the sarvakarmika mantra, one asks the question for the purpose of entering the maṇḍala: "O, you who delight in joy, who are you?" "I am the fortunate one of Great Bliss," [the disciple replies].
Immediately following that, one should generate the yoga-mind with: oṃ sarvayogacittam utpādayāmi. Then, with oṃ surate samayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ, one should place the vajra together with the flower at the heart. Then, having led [the disciple] inside the curtain with the five syllables previously explained, one should say: "Today you have entered the family of all the Tathāgatas; therefore, I shall generate the vajra-mind within you."
By whatever wisdom you shall even attain the siddhi of all the tathāgatas, what need is there to mention other siddhis? You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired. Then, placing the vajra upon the crown of the head, one should say: "This is the vajra samaya; if you speak of this to anyone, your head shall be split asunder." Then, placing it at the heart: "Today Vajrasattva himself has truly entered your heart; if you speak of this method, he will immediately tear it apart and depart." Having made them take this oath with these words, one should recite the mantra oṃ vajra udaka ṭhaḥ seven times over water mixed with sandalwood, saffron, and so forth, and say: "This is your hell-water; if you violate the samaya, it will burn you. If you guard the samaya, it is siddhi; drink this water of vajra nectar!" Thus one should make them drink it. Then one should say: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. You must not treat me with contempt; otherwise, without escaping misfortune, you will die and fall into the hells." Then, having blessed them with the power of all the tathāgatas, one should have them say: "I pray that Vajrasattva descend into me."
At the crown of the head, from the syllable baṃ, arises a white, perfectly circular water maṇḍala marked by a vase, in which is the syllable haḥ. At the heart, from the syllable laṃ, arises a yellow, square maṇḍala of the great power (mahendra) marked at its corners by three-pronged vajras, in which is the syllable hūṃ. At the navel, from the syllable raṃ, arises a red, triangular fire maṇḍala, sharp and blazing, in which is the syllable aḥ. Beneath the feet, from the syllable yaṃ, arises a blue wind maṇḍala in the shape of a bow, its perimeter marked by banners. Upon it, one should visualize the syllable jhaiṃ, fierce and difficult to endure, having the form of a blazing fire, being stirred by the wind.
One should continue until the fire maṇḍala reaches the others. Stirred by that, it becomes extremely fierce and blazing, causing the maṇḍala of the great power to blaze. From that, the mass of nectar from the water maṇḍala blazes forth, and the disciple is satisfied. Then, while being lifted by the wind, the master—himself in the unbearable form of the wrathful Yamāntaka, full of pride, brandishing a vajra with his right hand and ringing a bell with his left—should offer incense and perform the descent with the descent mantra.
The mantra for this is: oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ hūṃ phaṭ phaṭ | āveśaya stambhaya ra ra ra ra cālaya cālaya hūṃ haḥ aḥ jhaiṃ hūṃ phaṭ. By this, the descent occurs swiftly.
Then, one should instantly visualize [the disciple] in the form of Rāgayamāntaka. Meditating on a red aḥ on his tongue, one says tiṣṭha vajra. "O Protector, Great Vajradharma..."
"Amitābha, great bliss, speak! Great dharma of passion, ask well about virtue and non-virtue." With these words, one should make the inquiry. Furthermore, if the descent is through speech, one speaks of virtue and non-virtue. If the descent is through the mind, one knows what belongs to the three worlds. If the descent is through the body, one leaps into the sky. At that time, if one meditates on pressing down upon the person's head with a maṇḍala of the great powerful earth (mahendra) arising from the syllable laṃ, marked by a crossed vajra, they will become motionless. This is the descent.
Then, one should cast the flower that was taken into the maṇḍala with the mantra: pratīccha vajra hoḥ. Whichever deity’s symbol or nearby area the flower falls upon, one should indicate that person’s family (kula). If it falls on a supreme location, it is the supreme siddhi. If it falls on a middling location, it is middling. If it falls on an inferior location, it is inferior. If it falls outside the maṇḍala, there is no siddhi; if it falls outside the maṇḍala, then it should be cast again. If, after doing this three times, it still does not fall [within], then it should be removed. This is the casting of the flower.
Then, having taken the garland of flowers that was cast, one should bind it to the person’s head and say: pratigṛhṇa tvaṃ imaṃ sattva mahābala. Then, saying: "Oṃ, today Vajrasattva himself strives to open your eyes; the unsurpassed vajra eye shall open all eyes," one should remove the blindfold.
Then, preceded by the recitation of the individual names of the deities of the maṇḍala, one should present them starting from the eastern gatekeeper up to the central deity. This is the entry into the maṇḍala.
Then, the disciple should make this supplication:
"Just as the Buddha of Great Wisdom
Conferred the empowerment upon Vajrasattva,
So may the Protector empower me
And grant me the supreme [attainment]."
Visualizing the conferral of empowerment upon the disciple who has made this request, the preceptor holds the vases of Vajracarcikā and the others. Reciting:
"The great vajra empowerment,
Venerated by those of the three realms,
Arising from the three secrets of all the Buddhas,
I shall bestow it,"
one takes water from the vase empowered by the sarvakarma mantra with a fist holding a vajra. Reciting "Oṃ vajra abhiṣiñcāmi," one should confer the empowerment preceded by auspicious songs, like a universal monarch. This is the water empowerment.
Immediately following that, one places a crown made of gold, cloth, or the like upon the head with the previously mentioned mantra. One should visualize the Tathāgatas residing in the center of space entering and residing within the crown as the lord's form. This is the crown empowerment.
After that, one holds the vajra and says:
"By the vajra empowerment of all the Buddhas,
You are empowered today.
This is the very essence of all the Buddhas;
Hold it for the sake of perfecting the vajra."
Having spoken thus, one should touch the heart and other places with the vajra and bestow the vajra into the right hand. This is the vajra empowerment. Then, having given the bell into the left hand of the disciple, one should have them perform the gesture of embracing with hands holding both the vajra and the bell, and bestow it while reciting: oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamaya stvaṃ. This very conferral of the bell empowerment is called the "lord empowerment." Then, holding the vajra and bell at the head, one should bestow a name in accordance with the family, such as "O, Glorious [Name] Vajra," reciting: oṃ vajrasattva tvaṃ abhiṣiñcāmi vajranāma abhiṣekate samaya stvaṃ. Through these empowerments, one becomes authorized to perform the activities of the Action and Performance Tantras and to accomplish the mantras. These five empowerments are the crown empowerment, because in all cases, Caurī and the others are to be treated as the empowerment in the form of a crown.
Then, the disciple who has received the crown empowerment and so forth and has taken the vows of a master should make this request: "By whose kindness I may become capable of the welfare of myself and others, please bestow upon me, a treasury of compassion, the empowerment of the Vajra Master." Having thus petitioned, the qualified disciple is placed upon a wooden seat atop an eight-petaled lotus made of white colored powder in front of the maṇḍala. There, Caurī and the others confer the empowerment as before, and then the disciple is made to uphold the three samayas.
In that regard, the three samayas are as follows:
First, regarding the vajra samaya: one should meditate on the vajra arising from the syllable HŪṂ and recite: "The great sword of the three realms, honored by all the Buddhas, like the supreme sword of activity—hold it in order to be victorious over the Māras." By this, one should cause [the disciple] to grasp the vajra of suchness. This is the vajra samaya.
Then, regarding the bell samaya: one should give the bell, which arises from the syllable A, into their hand, reciting: "You, whose nature is wisdom and method, for the sake of perfecting the vajra and bell, hold them with true devotion, my son. You must gather disciples." Then, one should ring it, reciting: "Existence is pure by its very nature; by its very nature, existence is made free. Through the supreme, pure nature of the Sattva, one will bring about the sublime existence." This is the bell samaya.
Immediately following that, regarding the mudrā samaya: "By means of the mind, the body is stabilized; thus the mudrā samaya is explained. That by which the entire body is supported is then proclaimed as the mudrā." By this, one should bless the disciple as the Great Mudrā, the identity of their own chosen deity. This is the Great Mudrā samaya.
Then, the suchness of the maṇḍala, the suchness of the deity, the activities of the master, the accomplishment of the maṇḍala, and the procedures for the entry of the disciples should be taught. In that regard, because there is no inequality in suchness between Buddhas and non-Buddhas, it is square. Because body, feeling, mind, and phenomena are free from being one or many and so forth, [it is circular].
The purity of faith, which is like a reflection, is the eastern gate. The purity of the four types of diligence—the exertion to abandon unwholesome dharmas that have arisen and to prevent those not yet arisen from arising, and likewise the exertion to establish wholesome dharmas that have not yet arisen and to increase those already arisen, as well as the investigation of activities and the mastery of oneself—is the southern gate. The purity of mindfulness regarding the four bases of miraculous power—desire, diligence, mind, and investigation—is the western gate. The purity of the meditator regarding the five faculties—faith, diligence, mindfulness, meditative concentration, and insight—is the northern gate. The purity of the five branches of the first dhyāna—investigation, analysis, joy, bliss, and one-pointedness of mind—the second dhyāna which abandons investigation and analysis, the third dhyāna which abandons joy and is endowed with equanimity and correct mindfulness, and the fourth dhyāna which, through the complete purity of equanimity and mindfulness, is neither painful nor pleasant feeling—these constitute the four archways. The purity of the four samādhis—the Śūraṅgama, Gaganagañja, Vimala, and Siṃhavikrīḍita—constitutes the four pedestals. The purity of the four dhāraṇīs—of meaning, of words, of definitive expression, and of eloquence—constitutes the assembly of goddesses residing upon the pedestals.
Because all intentions are completely fulfilled, it is adorned with every ornament. It possesses the purity of the nine branches of the excellent speech—sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, jātaka, vaipulya, and adbhutadharma—manifesting as banners and small bells moved by the wind in the manner of teaching to those to be trained. Through the purity of the seven factors of enlightenment—mindfulness, the thorough discernment of phenomena, diligence, joy, pliancy, meditative concentration, and equanimity—it is adorned with lattices, half-lattices, mirrors, flower garlands, variegated patterns, and blazing yak-tail whisks. It possesses the first liberation, which is the perception of internal form while viewing external forms as empty, signless, and wishless; the second liberation, which is the perception of no internal form while viewing external forms in the same way; the third liberation, which is the perception of no internal form and the perception of external forms, whereby one directly realizes and dwells in the mastery of forms; the fourth, the meditative absorption of the sphere of infinite space; the fifth, the meditative absorption of the sphere of infinite consciousness; and the sixth, the meditative absorption of the sphere of nothingness.
The seventh is the meditative absorption of the sphere of neither perception nor non-perception, and the eighth is the meditative absorption of cessation. Through the purification of these eight liberations, there are the four corners and sides of the hub of the crossed vajra. In order to turn the wheel of Dharma according to the way of the Vajrayāna, there is the tiered canopy above the hub of the crossed vajra, which is perfectly joined with the vajra lines. Through the divisions of the families, there are twenty points of the crossed vajra that split the twenty high peaks of the mountain of the view of the transitory collection. Through the divisions of the support and the supported, there are the five-colored walls and the roof. The single unstained phenomenon and the manifold emptinesses are the seats of various-petaled lotuses in the appropriate divine abodes. Because it ripens the bodhicitta, it is endowed with sun seats. Because it causes the sprout of awakening to grow, it is endowed with moon seats. Because they are completely filled with the nectar of compassion, there are eight vases. The lamp is the light of the Dharma. The fragrance is renown. The food is the Dharma-food; this is the definition of the suchness of the maṇḍala. The definition of the suchness of the deities shall now be explained: therein, the aggregate of consciousness, great hatred, and the utterly pure wisdom of the expanse of phenomena (dharmadhātu-jñāna) is the Blessed One. Because he gathers sentient beings who possess attachment, his body color is red.
He is Yamāntaka because he brings an end to the Lord of Death through the parinirvāṇa of imputation. He is a great wrathful deity because for those who are extremely fierce and violent, peacefulness is not appropriate. He has three eyes because of the complete purity of the three doors of liberation. He has two arms because of the innate nature of the non-duality of insight and method. He holds a staff in his right hand to subdue the malevolent. He holds a skull-cup in his left hand to protect bliss. He is adorned with snakes because he is terrified of the secondary afflictions belonging to the category of hatred. He embraces the insight of self-appearance in order to fully complete the two accumulations. Although he is the dharmakāya by way of the unsurpassed innate nature that acts for the benefit of sentient beings uninterruptedly through the complete perfection of the six perfections, he appears in the form of a body that is non-dual with the saṃbhogakāya and nirmāṇakāya. The aggregate of form, great delusion, and the completely pure mirror-like wisdom are the Blessed One, Mohayamāntaka. The rest is as before; he is adorned with the secondary afflictions belonging to the category of delusion. The aggregate of feeling, great divisive speech, and the completely pure wisdom of equality are the Blessed One, Piśunayamāntaka. The rest is entirely as before; he is adorned with the secondary afflictions belonging to the category of pride.
The aggregate of perception, great passion, and the purified wisdom of discernment are the Blessed One, Passion Yamāntaka. They are the ornament of the secondary afflictions belonging to the category of passion. The aggregate of formations, great envy, and the purified wisdom of accomplishment are the Blessed One, Envy Yamāntaka. They are the ornament of the secondary afflictions belonging to the category of envy. The view of the transitory collection, the obscuration of the knowable, the mara of the aggregates as the discordant side, and the purified power of faith are the Blessed One, Hammer Yamāntaka. They are the ornament of the secondary afflictions concordant with the discordant side. The view of grasping at extremes, the obscuration of desire, the mara of the afflictions as the discordant side, and the purified power of diligence are the Blessed One, Staff Yamāntaka. They are the ornament of the secondary afflictions concordant with the discordant side. The view of wrong practice, the obscuration of birth, the mara of death as the discordant side, and the purified power of mindfulness are the Blessed One, Lotus Yamāntaka. They are the ornament of the secondary afflictions concordant with the discordant side. The view of holding views as supreme, the obscuration of karma, the mara of the son of the gods and distraction as the discordant side, and the purified power of meditative concentration are the Blessed One, Sword Yamāntaka.
These are the ornaments of the afflictions belonging to the side of their own discordant factors. The earth element, the perfection of skillful means, and the nature of great love are Vajracarcikā. The water element, the perfection of power, and the nature of great compassion are Vajravārāhī. The fire element, the perfection of aspiration, and the nature of joy are Vajrasarasvatī. The wind element, the perfection of wisdom, and the nature of great equanimity are Vajragaurī. The four skull-cups are the purity of the six external objects, such as form and so forth. Odor is included within form, and the sphere of phenomena (dharmadhātu) is included because it pervades all. Through the purity of the ten perfections, the ten grounds should be realized as they are known. The qualities such as the ten powers and the four fearlessnesses are contained herein; the statement that "the discordant factors will be destroyed" is not written out here for fear of excessive length. This is the definition of the suchness of the deities. The master’s activities—the samaya of protection, the samaya of consumption, the ritual of the torma, protection, and the rites of averting—should be understood from other sources. The accomplishment of the maṇḍala and the characteristics of the master’s entry have already been explained. Now, subsequently, the disciple should be visualized in the form of Yamāntaka and the authorization should be granted: "For the sake of benefiting all sentient beings, throughout all worlds, in whatever way they may be tamed..."
"Turn the wheel of Dharma." In the place of the word "Dharma," insert "Vajra," "Ratna," "Padma," and "Karma," and grant the authorization with five verses in successive order. Then, with the words: "This is the very nature of all Buddhas, held in the hand of Vajrasattva. Firm in the conduct of Vajrapāṇi, you too must always uphold it," the vajra is given. The disciple should then say: "Oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hi hi hi hi hūṃ," and thus take up the vajra conduct. This is the vajra conduct.
Then, visualizing oneself in the form of a Buddha, holding the corner of the Dharma robe at the heart with the left fist and making the gesture of supreme generosity with the right, one grants the prophecy with: "Oṃ, here I prophesy you as the Tathāgata Vajrasattva. Having extracted you from the miserable states of existence, I prophesy you for the sake of achieving the supreme state of existence. O [Name] Vajra, tathāgatasiddhi samayas tvāṃ bhūr bhuvaḥ svaḥ." Having thus prophesied, one should say to the disciple: "By the power of the mudrā arising from this and the strength of this mantra, all the Tathāgatas together with their retinues and maṇḍalas will, with one voice, prophesy your unsurpassed, perfect, and complete awakening." This is the prophecy. This is the ritual to be performed for the disciple. This is the prophecy.
Then the secret should be proclaimed: "There is no sin in the three realms like that of being free from passion. Therefore, you must never be free from passion for that [mantra]." Mahāsamaya hana hūṃ phaṭ. This is the proclamation of the secret.
Then, by seeing and entering the most supreme and secret maṇḍala, you are certainly liberated from all sins. Today you are well-established. By means of this vehicle of great bliss, henceforth there is no death for you. For the sake of thoroughly accomplishing existence, you have transcended the suffering of existence. By whichever vajra mudrā is generated, there is no doubt that one becomes a buddha. One must not forsake the bodhicitta. One must not disparage the sublime Dharma; it must never be abandoned. Even out of ignorance or delusion, one must certainly not reveal it. The mudrās of the vajra and bell must never be forsaken. One must not revile the master, for he is equal to all the buddhas. Having set aside your own [worldly] identity, do not torment yourself with asceticism; hold to bliss in whatever way is comfortable. This is the future perfect buddha. Now, you yourself are the master of the maṇḍala, the holder of the mantras and tantras. The buddhas, bodhisattvas, and even the gods likewise intend for you. Out of compassion for sentient beings, you must strive to draw the maṇḍala according to the ritual. Apply the practitioners to the tantras. This is the granting of encouragement.
These five, beginning with the permission (anujñā), should be bestowed either following the fifth empowerment or following the fourth; the master empowerment itself is called the "empowerment of non-retrogression." This is the master empowerment.
Now, in a secluded place where the curtain and so forth have been drawn away from the public, the disciple should offer to the guru for the sake of the secret empowerment a consort who possesses qualities such as a pleasing form, is skilled in the samayas, vows, and the four yogas, and is adorned with all ornaments. Then, the disciple should make this request:
"Just as the great offering was bestowed
Upon the Buddha, the Vajra of Awakening,
So, for the sake of my protection,
O Vajra of Space, bestow it upon me today."
Alternatively, the disciple may make the request in another way. Then, the guru also manifests the four yogas and, having stabilized the self-awareness generated within the vajra that has moved into the lotus of the dharmatā, squeezes it between the ring finger and the thumb and draws it out. With these words:
"This precious drink is that which
Makes the vajra of the body radiant.
Son, knowing this, may you always arise;
Drink the water born of the mind!"
the nectar should be placed in the disciple's mouth. The disciple says, "Aho mahāsukha," and having taken it, tastes it and swallows it down the throat. Then, having risen, the remainder of that very lotus should be given back. This is the secret empowerment. Immediately following that, whether it be that same consort or another...
In order to manifest primordial wisdom through the mere correct awareness of oneself, the master should place [the consort] into the hands of the disciple who has offered the previous supplication in verse, saying:
"This lovely form is what the Buddhas have prescribed to be relied upon. Through the application of vajra passion, experience the supreme bliss. Buddhahood is not attained by other means; this is the reality of the three worlds. Therefore, never separate yourself from the union in saṃsāra. This is the unsurpassed conduct of the vidyā of all the Buddhas. Any fool who transgresses this will not attain the supreme siddhi."
Having said this, she should be given. She, having been anointed with sandalwood, saffron, and so forth, and adorned with garlands of most fragrant flowers, should display her fully blossomed lotus without clothing and say to the disciple:
"Eating the great scent and the urine, and likewise blood, semen, and flesh; honoring women with devotion, and likewise kissing the bhaga-lotus—Son, are you enthusiastic for this? Tell me, my son, how you find it pleasurable."
He should then say:
"Eating the great scent, urine, and so forth—O Goddess, why would I not be enthusiastic? I shall always honor women and kiss the bhaga itself."
Then she says:
"Emaho! My lotus is perfectly endowed with all bliss. Whoever relies upon it through the ritual, I abide before them. Perform the activities in the lotus just as you please the Buddhas and so forth; the King of Great Bliss himself is right here."
"Abide always in this very state! Bhañja mokṣa hoḥ!" Thus it is said. Then, by means of the guru’s oral instructions, one should closely visualize the channel in the form of Vajradhātvīśvarī. By demonstrating the specific methods of application:
"As long as the yogi does not emit the bodhicitta,
So long will the attainment be uninterrupted.
What else is there born of joy?
If the bodhicitta, the treasury of all accomplishments, should fall,
The aggregates and consciousness will faint;
Without disparaging it, how could there be accomplishment?
Through the union of the vajra and the space-element,
Even by the touch of that which generates
The most wondrous bliss, that is the supreme joy.
Between the joy and the beyond-joy,
Look at the illustration and remain firm.
With the vajra in the space of the lotus,
At the place situated at the navel,
One’s own mind in the vajra posture,
Should be viewed as having entered the jewel.
Whatever wisdom arises,
Adorned by the essence of wisdom,
Is neither passion nor the absence of passion,
Nor is it an object of the middle way.
When the yogi perceives this wisdom,
One should abide in bliss and not move.
For a session, or a day,
Or a fortnight, a month, a year,
Or even for an eon or a thousand eons,
One should abide in the application of wisdom."
Having realized this, one should hold it correctly according to one's capacity. Having drawn it out, one should take it from the lotus using the rasanā channel alone, and grasp the bodhicitta, the essence of the samaya, with the view of suchness. This is the wisdom-knowledge empowerment (prajñājñānābhiṣeka).
Here, one might ask: "Where are the five empowerments and the wisdom-knowledge empowerment? They are not mentioned here." To this, it is said: "First is the crown empowerment; second, the bestowing of the sword; third, the vajra and bell; and fourth, the eating of the moon. When these four are conferred, they are blessed by this empowerment of the glorious, great-attachment Vajra," as it is stated.
If one says this, it is true; however, the five empowerments themselves are the crown empowerment. This is because in all cases, Vajracarcikā and the others perform the function of empowerment in the form of the crown, and because this is the primary [empowerment] as it exercises mastery over all activities.
The bestowing of the vajra samaya is the sword empowerment, because it cuts through all discordant factors. The irreversible empowerment is also shown therein, having placed the blessing of the body into the vajra and bell samayas. The conduct, prophecy, and encouragement taught in the common tantras are also included.
As for the wisdom-knowledge empowerment, it is taught as follows: "Having assumed the form of Vārāhī, all women are to be desired. Then, having seen the courtyard of the victory banner, one should thoroughly accomplish the milk there. With a mind accustomed to the milk, one should thoroughly accomplish Mahāmudrā." This is what is taught.
That very [state], which is unsurpassed and free from the turbidity of conceptualization in accomplishing the welfare of all beings, is itself inseparable from authentic awareness. It is the nature of the maṇḍala wheel from which an infinite assembly of Munis radiates, like a wish-fulfilling jewel. This should be bestowed upon the disciple through words as a stable essence; this is the "re-bestowal."
Then, the disciples should be inspired with enthusiasm for the benefits:
"By seeing and entering the most secret and sublime maṇḍala,
You are today well-established, completely liberated from all misdeeds.
From this vehicle of great bliss,
Henceforth, there is no death for you.
Unassailable and unbound,
Be joyful, free from fear of anything.
To pacify all of existence,
You have transcended the lower realms of existence.
To perfectly accomplish existence,
You shall become the supreme of existence.
This siddhi, samaya, and vow
Must be guarded by you at all times;
It is spoken in agreement by all the Buddhas,
It is the most eternal command.
Do not disparage the master,
Do not transgress the word of the Sugatas.
Likewise, when angry, do not speak of the faults
Of your spiritual brothers.
Never, under any circumstances, abandon
A mind of loving-kindness toward sentient beings.
Do not forsake the bodhicitta,
And do not disparage the Dharma of yourself or others.
Do not reveal the secrets
To sentient beings who are not yet fully ripened.
Do not disparage your own aggregates,
And do not denigrate the nature of phenomena.
Always abandon loving-kindness toward the malicious."
One should not set limits on the Dharma. One should not deceive sentient beings who possess faith. One should always rely upon the samaya. Women, who are the nature of insight, do not commit faults through defects. A yogi should not wander for alms, nor should one abandon the yoga. One should constantly and continuously recite the secret mantra. One should always rely upon the samaya and so forth. If one disparages the guru or likewise becomes heedless regarding the samaya, then at that time, having drawn the maṇḍala, one should confess one's sins to the Sugatas. "Today your birth is fruitful; because you are well-established in this, there is no doubt that you will abide equally with the deities of the samaya. All the Buddhas and Vajra-holders have bestowed this upon you, the long-lived one. You are the great king of the three realms; the sovereignty has been shown to you. Today you are completely victorious over Māra; you have entered the supreme city. Today you will attain Buddhahood itself—of this there is no doubt. Thus, make your mind very clear and become the Vajra itself. Teach your own samaya, which bestows inexhaustible bliss. Today you will swiftly reach the state of being equal to the eternal Vajrasattva." The disciple, with great devotion and affection, prostrates at the feet of the guru and says: "Whatever commands the Lord has given, I shall carry out exactly according to his word." If one has the means, one should hold the right thumb of those [disciples] with the left hand and perform a pacifying fire offering. Having offered one, three, or seven ladlefuls, the fee should be accepted.
With joyful minds, they should offer whatever they have acquired: land, elephants, horses, gold, silver, ornaments, sons, daughters, wives, male and female servants, and so forth. They should offer these, or even themselves as servants, in order to accomplish the qualities of learning and the rest. Then, having pleased the disciples, the master should accept those various offerings and worship the maṇḍala with all food and requisites. He should take hold of the worthy disciples, satisfy them with various supreme nectars, and then dismiss them. Then, having performed the offerings, praises, and the tasting of nectar, and having made the supplication, he should request the deities to depart. Maintaining the divine pride, he should say, "All phenomena are without intrinsic entity," and with the tip of the vajra, starting from the eastern gate, he should dissolve the positions of the principal deity and so forth. Then, he should give a small amount of colored powder to those who seek it and cast the rest into a great river.
"Whatever is the filling of the pit, the consecration, the fire offering, and the wealth of the maṇḍala—all that belongs to the master alone," so the Supreme Vajra Holder has said. This was clearly set forth in the ritual of the Guhyasamāja by Bhadrapāda and others. Here, however, I have written this very profound ritual of the maṇḍala so that I myself may remember it. May the heroes forgive any additions or omissions herein. This is the ritual of the maṇḍala of the glorious Red Yamāri, which perfectly accomplishes the welfare of sentient beings.
The sphere of activity of those endowed with insight, in which one’s own wisdom is not differentiated from the assembly of deeds, is the state of realizing the non-duality of existence and peace, which utterly destroys the darkness of ignorance. By whatever collection of virtue is obtained from this work, may I and all wandering beings become a treasury of intelligence. This concludes the ritual of the maṇḍala of the glorious Red Yamāri, composed in the presence of the great paṇḍita and lord of yogins, Śrīdhara. It was translated, edited, and finalized by the translator Chag Lotsāwa, the monk Chöjé Pal, in the presence of Nyima Wangpo Özer, who was cared for by the great venerable Indian abbot paṇḍita, the glorious Yamāri.
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.