Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a liturgical framework for making offerings to the maṇḍala of Red Yamāri (Rakta-yamāri). The work functions as a practical manual for the practitioner, integrating visualization, mantra recitation, and material offerings. It begins with the formal naming of the ritual in both Sanskrit and Tibetan, followed by a sequence of meditative instructions. The practitioner is directed to summon the deities using the seed syllable of the Hammer Yamāntaka, visualize them within the maṇḍala, and perform specific offerings to the Blessed One. The text incorporates specialized mantras for torma offerings and concludes with instructions for the continuous meditation on a seed syllable at the heart and the recitation of the hundred-syllable dhāraṇī. By following this procedure, the reader commits to a disciplined synthesis of mental concentration and ritual action intended to invoke the presence and favor of the deity.
Provenance
About this text
A ritual manual for making offerings in the maṇḍala of Red Yamāri, the Raktayamārimaṇḍalapūjāvidhi belongs to the classical Tibetan tradition. The work is attributed to the Indian author Śrīdhara. It was translated into Tibetan by shakya’i dge slong nyi ma and is preserved in the Tengyur, volume ཙི, where it is situated within the Other Skillful Means Tantras collection. Spanning four pages in this edition, the text enacts a liturgical sequence that integrates visualization, mantra recitation, and material offerings. Specifically, it directs the practitioner to perform a ritual bath, summon deities using the seed syllable of the Hammer Yamāntaka, and visualize them in the center of the maṇḍala. The procedure includes specialized mantras for torma offerings and praises to the Body and Mind Vajras, identifying Yamāntaka as the nature of Mohavajra and Mātsaryavajra. A scholar or serious reader consults this work today to examine the practical synthesis of mental concentration and ritual action, observing how the practitioner is guided through a disciplined framework of meditative instructions and offerings to the Blessed One.
Cite thisAnuvāda, “An Offering Ritual to the Maṇḍala of Red Yamāri” (Toh 2027), machine draft, 2026.https://naxiai.com/tibetan/works/toh2027
Summary & commentary
Significance
The text is significant as it demonstrates the integration of Sanskrit liturgical formulas within Tibetan ritual practice. It reflects the specific iconographic and meditative requirements of the Yamāntaka cycle, highlighting the role of seed syllables and dhāraṇīs in tantric deity yoga.
Structure
Passages
Section
Description
1
Introduction and Invocation
Provides the title in Sanskrit and Tibetan and an initial homage.
2-3
Visualization and Offerings
Instructions for summoning deities via seed syllables, visualization in the maṇḍala, and the performance of torma offerings accompanied by mantras.
4
Meditation and Dhāraṇī
Directs the practitioner toward uninterrupted meditation on the heart seed syllable and provides the hundred-syllable mantra.
Themes
Ritual Visualization (2, 4)
Mantra and Dhāraṇī (1, 2, 3, 4)
Material Offerings (2, 3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Offering Ritual to the Maṇḍala of Red Yamāri·
In the language of India: Rakta-yamāri-maṇḍala-pūjā-vidhi-nāma. In the language of Tibet: Gshin rje gshed dmar po maṇḍala du mchod pa’i cho ga zhes bya ba (The Ritual for Offering in the Maṇḍala of Red Yamāri). Homage to Red Yamāri!
Yathā hi jātāmātreṇa snāpita, sarvatathāgatābhiṣeka-samayāśriye hūṃ phaṭ svāhā. With this, one should perform the ritual bath. Oṃ āḥ hrīḥ svāhā. This is the mantra for washing the hands and feet.
Oṃ namo bhagavati puṣpaketurājāya tathāgatāyārhate samyaksaṃbuddhāya. Tadyathā: Oṃ puṣpe puṣpe mahāpuṣpe supuṣpe puṣpe udbhave puṣpa-saṃbhave puṣpāvakīrṇe svāhā. Oṃ āḥ hūṃ. With this, one should consecrate the torma.
Oṃ yamāntakaṃ sarvavighnān utsādaya hūṃ phaṭ. Holding flowers and water in the hands, sprinkling them upon the ground with this mantra is the expulsion of obstructors.
Oṃ hrīḥ haḥ bho mahākrodha āgaccha āgaccha asmāt pūjā-pratigṛhṇa prasādhanaṃ kuru svāhā. With this, one should invite the deities. Oṃ hrīḥ ṣṭrīḥ ha is for the water for the feet. Oṃ āḥ hūṃ phaṭ is for the water for the face. Oṃ duṣṭasattva-damaka gaḥ is the mantra for the scented water.
Oṃ vajra-bhūmi hūṃ phaṭ. Oṃ vajra-gomaya hūṃ phaṭ. Oṃ vajrodaka hūṃ phaṭ. Oṃ vajra-puṣpe hūṃ phaṭ. Oṃ vajra-rekhe hūṃ phaṭ. With these mantras, the ritual for cleaning and preparing the maṇḍala is performed.
Furthermore, taking a flower with the left hand, one should place it in the maṇḍala with: Oṃ surekhe sarvatathāgatādhiṣṭhantu svāhā.
OṂ KĀLARŪPA SARVA DUṢṬĀṂ SATVA DAMAKAṂ MAHĀBHŪTAVATI IMAṂ BALIṂ GṚHṆĀPAYA SVĀHĀ. This is the mantra for the torma offering.
You are the nature of Mohavajra,
Yamāntaka, the joyful and terrifying one,
The nature of all the Teacher Buddhas;
I prostrate and praise the Body Vajra.
You are the nature of Mātsaryavajra,
Yamāntaka, the joyful and terrifying one,
The distinct clarity of the Mind Vajra;
I prostrate and praise the Jewel Vajra.
You are the nature of Rāgavajra,
The chief source of the Dharma of passion,
The supreme of all supreme speech;
I prostrate and praise the Speech Vajra.
You are the nature of Īrṣyāvajra,
Yamāntaka, the performer of all activities,
Who individually displays the Body Vajra;
I prostrate and praise the Vajra-in-Hand.
You are the nature of all Buddhas,
The union of all Buddhas into one,
The supreme of all supreme Buddhas;
I prostrate and praise the Lord of the Maṇḍala.
With these five verses, one should offer praise.
OṂ JAYA JAYA SUJAYA VIŚVARŪPADHARI GACCHA GACCHA SVABHĀVAṂ NIKṚTE NA TATHĀGATĀṂŚ CA SARVABUDDHĀṂŚ CA VISARAJAYA MAMA KĀRYAṂ KURU SVĀHĀ. This is the mantra for requesting departure.
OṂ VAJRAMAṆḌALA MUNI MUNI PUNARĀGAMANĀYA MUḤ PUNAR VI-MADANUKAMPĀDVĀ MĀGAMIṢYANTAPĀDĀḤ. With this, the maṇḍala is properly dissolved; all the offering substances are exchanged and discarded. The yogi should meditate on the maṇḍala circle as being of the nature of light.
Constantly and uninterruptedly, meditate on the seed syllable at your own heart. Following that, the dhāraṇī of the hundred-syllable mantra is:
Oṃ yamāntaka samaya manupālaya | yamāntaka tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | supoṣyo me bhava | anurakto me bhava | sarvasiddhiṃ me prayaccha | sarvakarmasu ca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ | bhagavān sarvatathāgata vajra mā me muñca vajrī bhava mahāsamayasattva āḥ |
This is the hundred-syllable mantra. Having recited this, one should remain in the divine pride of the desired deity as appropriate. This concludes "The Ritual for Offering to the Maṇḍala of Red Yamāri," composed by Śrīdhara. It was translated into the language of the gods by the Śākya monk Nyima, who is well-versed in the divine tongue, at the temple of the glorious Tharpa Ling, the seat of bilingual scholars.
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.