Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a comprehensive manual for the practice of Red Yamāntaka, focusing on the process of self-empowerment and the attainment of siddhis. It begins by establishing the necessary psychological foundation of bodhicitta and compassion for all sentient beings, followed by detailed visualization instructions for the deity's form, the construction of the maṇḍala, and the use of specific seed syllables and mantras. The work transitions from meditative yoga to ritual applications, including the use of consecrated objects, the invitation of consorts, and the performance of fire offerings. A significant portion of the text is dedicated to the application of the practice for worldly and spiritual goals, such as the removal of epidemics, the subduing of malevolent spirits, and the neutralization of poisons. By committing to these precise visualizations and mantra recitations, the practitioner aims to transform their own identity into that of the deity to overcome death and achieve enlightenment in a single lifetime.
Provenance
About this text
A ritual manual focused on the realization of Red Yamāntaka, the Sasvādhiṣṭhānakramopadeśaraktayamāntakābhisamaya is a work of the classical Tibetan period. It is attributed to the Indian author Sumatiśrībhadra. The text was translated into Tibetan by Ravīndraruci and chag lo tsa ba dge slong chos rje dpal, and it is preserved in the Tengyur, volume ཙི, where it comprises 20 pages. Within the Tibetan canon, it is categorized among the Other Skillful Means Tantras. The work enacts a process of self-accomplishment in the form of Yamāntaka, beginning with the cultivation of compassion and bodhicitta toward all sentient beings. It provides instructions for performing enrichment and wrathful rites to pacify poison and bring others under control, specifically targeting entities such as yakṣas. A scholar or serious reader consults this text today to examine its detailed methodology for eliminating the sufferings of sentient beings and its specific ritual applications for achieving spiritual and worldly goals before falling under the power of the Lord of Death.
Sanskrit title
Sasvādhiṣṭhānakramopadeśaraktayamāntakābhisamaya
Indian author
Sumatiśrībhadra
Tibetan translators
Ravīndraruci, chag lo tsa ba dge slong chos rje dpal
Cite thisAnuvāda, “The Clear Realization of Red Yamāntaka, together with Personal Instructions on the Stages of Self-Empowerment” (Toh 2032), machine draft, 2026.https://naxiai.com/tibetan/works/toh2032
Summary & commentary
Significance
The work is significant as it illustrates the intersection of high-level tantric yoga and the practical application of ritual magic for protection and healing within the Indo-Tibetan tradition. It demonstrates how the deity Yamāntaka, the conqueror of death, is utilized both for ultimate liberation and for immediate interventions against physical and spiritual harms.
Structure
Passages
Section
Description
1-13
Preliminary and Meditative Practice
Covers the cultivation of bodhicitta, offerings, visualization of the deity and maṇḍala, and the requirements for mantra recitation.
14-18
Ritual Accomplishment and Consort Practice
Details the installation of images, the ritual invitation of a consort, and the consumption of samaya substances.
19-24
Protective and Coercive Rituals
Instructions for fire offerings, the creation of consecrated objects for expulsion or paralysis of targets, and mantras for curing diseases.
25-28
Maṇḍala Architecture and Symbolic Meaning
Technical descriptions of the maṇḍala's layout, the symbolic function of its gates and pillars, and the union of emptiness and compassion.
Themes
Deity Yoga and Visualization (5-9, 25-28)
Ritual Magic and Protection (19-24)
Bodhicitta and Compassion (2-3)
Mantra and Seed Syllables (5-6, 9, 12, 15-17, 20-24)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Clear Realization of Red Yamāntaka, together with Personal Instructions on the Stages of Self-Empowerment·
In the language of India: Upadeśasvādhiṣṭhānakramarakta-yamāntakābhisamaya. In the language of Tibet: Rang byin gyis brlab pa’i rim pa’i man ngag dang bcas pa gshin rje mthar byed dmar po’i mngon par rtogs pa. Homage to the Blessed One, Red Yamāntaka!
He whose accomplishments pacify poison and bring others under control,
Who performs enrichment and wrathful rites against yakṣas and the like,
And who possesses the wisdom to pacify all and open the speech—
May the heroic Yamāntaka grant that to the wise.
With one face and two arms, seated upon a buffalo throne,
His body, the color of the sun, is completely radiant.
Through the power of transcending the face of the innate companion,
Listen, friends, as I compose his sādhana.
In that regard, first the yogin, whose mind is purified by empowerment,
Should purify himself in a place suitable for his mind.
Abiding in the ascetic conduct, he sits upon a soft cushion.
Then, he should meditate on a white lotus and moon at his head with the syllable OṂ, a red lotus and sun at his throat with the syllable ĀḤ, and a multicolored lotus and sun at his heart with a blue syllable HŪṂ. Reciting OṂ ĀḤ HŪṂ in sequence, he should place them with his left hand and perform self-protection three times, beginning from the head.
He should also meditate on the seat as being of the nature of a vajra and touch it with his left hand, protecting the seat with: OṂ ĀḤ HŪṂ VAJRA ĀSANA HŪṂ.
Then, having looked mentally at the sentient beings dwelling in the six realms, he should meditate on a mind of loving-kindness.
One should think: "Just as I feel love for my own children and so forth, and for my own body, so too shall I feel love for all sentient beings." One should contemplate the sufferings of those sentient beings—birth, aging, sickness, death, sorrow, lamentation, hunger, thirst, and so on—and cultivate a mind of compassion, thinking: "Just as I would eliminate the sufferings of my own children and so forth, and of my own body, so too shall I eliminate the sufferings of all sentient beings." One should recognize the happiness and sovereignty of those sentient beings as they enjoy the five sensory pleasures and cultivate a mind of joy, thinking: "How wonderful, how wonderful, if these sentient beings may continue to abide in this very happiness for as long as saṃsāra lasts!" Likewise, one should recognize that for those sentient beings, gain and loss, praise and blame, fame and insignificance, and pleasure and pain are empty, and cultivate a mind of equanimity, thinking: "Whether these sentient beings act well or act poorly, I shall maintain equanimity at all times, abandoning all attachment and aversion." This teaches the cultivation of the four immeasurable abodes (brahmavihāras). Then, one should reflect upon one's own body.
For a time, this body of mine has been made into a vessel for hundreds of thousands of sufferings, and the mind is also unstable by nature. Therefore, as long as I have not fallen under the power of the Lord of Death, I shall accomplish myself in the form of Yamāntaka and bring all sentient beings to the end of suffering. The Blessed One also said: "Those endowed with intense diligence are able to attain the state of a Buddha in this very life." Therefore, I shall initiate firm diligence. As it is said: "In this way, diligence abides in enlightenment." Diligence is the very enthusiasm for virtue; as it is said: "Diligence is that which is enthusiastic toward virtue." Thus, having applied diligence, one should accomplish the heroic Yamāntaka. All who accomplish their own welfare do so only by first ensuring auspiciousness. Therefore, one should first perform an auspicious rite. Thinking that the cause of Buddhahood itself is the completion of the accumulation of merit, one should focus the mind one-pointedly at one's heart and meditate on a red syllable HŪṂ, together with light rays, resting upon a multicolored lotus and sun disk. With its light rays, one invites the gurus, buddhas, bodhisattvas, yidam deities, and so forth, and beholds them before oneself. One should then make offerings with mentally emanated pūjā substances: flowers, incense, lamps, supreme perfumes, garlands, and...
One should make offerings with ointments, powders, Dharma robes, parasols, victory banners, bells, flags, and so forth. By means of these, one should also perform the seven unsurpassed offerings:
I confess all my misdeeds.
I rejoice with delight in virtue.
I beseech the Blessed Sage, the Dharmakāya,
To remain as long as saṃsāra endures.
I take refuge in the Three Jewels.
I hold the Buddha’s awakening in my mind.
I shall correctly rely upon this path.
I dedicate the virtue through this ritual for awakening.
Then, having prostrated and requested forbearance, one should dismiss [the deities]. One should meditate in this way: the accumulation of merit associated with meditative concentration will not result in buddhahood as long as the accumulation of wisdom is not perfected. Therefore, for the time being, one should perfect the accumulation of wisdom. Furthermore, buddhahood occurs only through the complete transformation of the human body; thus, one should contemplate, "I must transform this human body," and meditate on emptiness:
"There is no meditation on non-existence,
Nor is meditation itself [the goal].
Thus, because of the non-existence of entities,
Meditation is without objective reference."
Having reflected on the meaning of this with the mind, one should focus the mind on the mantra residing within one's heart. One should imagine one's own body melting like camphor being burned by its light rays, and then imagine the lotus melting. Then the sun; then the letter ū; then the letter ha; then the crescent moon; then the bindu; and then the nāda.
Then, just as fire dissolves into space when the fuel is exhausted, one should imagine the mass of light also melting and not meditate on anything at all. Having made it stable like a tree, remain for a moment and recite the mantra: Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Then, in an instant, one meditates on oneself as being without flesh, bone, blood, and so forth, but extremely pure and indestructible, with one face and two hands, holding the mudrā of meditative concentration, naked, with the [sexual] organ erect, with long, hanging white locks of hair, seated upon a lotus and moon, having a peaceful form, in the bodhisattva posture, the union of wind and mind.
Then, one should think: "Since the accumulation of primordial wisdom is perfected and the human body has been completely transformed, I shall now accomplish the form of Yamāntaka and generate the siddhis for the benefit of myself and others." Furthermore, thinking, "Since an exalted result follows an exalted cause, I shall examine the exalted cause," one meditates on a viśvavajra (crossed vajra) born from a hūṃ syllable resting upon a sun disk that has arisen from a red oṃ. From the total transformation of that, one meditates on the vajra ground, the vajra fence, the vajra canopy, the lattice of vajra arrows, and so forth. In the center of that, from the total transformation of the form of the syllable paṃ, there is a viśvapadma (variegated lotus) and a moon; upon that, from the total transformation of the syllable saṃ, there is a white triangular maṇḍala.
In the center of that, one should visualize a crossed vajra resting upon a multicolored lotus. Then, in the center of the hub of the crossed vajra, from the complete transformation of a blue syllable yaṃ, there arises a blue wind maṇḍala, bow-shaped, marked at its two tips with banners. Above that, from the complete transformation of a red syllable raṃ, there arises a red triangular fire maṇḍala, marked by blazing flames. Above that, from the complete transformation of a white syllable vaṃ, there arises a white circular water maṇḍala, marked by a vase. Above that, from the complete transformation of a yellow syllable laṃ, there arises a yellow square earth maṇḍala, marked by a three-pronged vajra. Above that, from the complete transformation of the syllable suṃ, there arises Mount Meru, square in shape, composed of silver, lapis lazuli, crystal, and gold, and beautified by eight peaks. Above that, one should meditate on a yellow syllable bhrūṃ; from the complete transformation of all these, one should meditate on the maṇḍala wheel: "Square with four gates, adorned with four archways, beautified by jewel lattices, half-lattices, and the five objects of sensory desire." In its center, upon a multicolored lotus arising from the syllable paṃ, is a sun maṇḍala born from the syllable oṃ, which is the wisdom of equality. One should meditate on a moon arising from āḥ, the mirror-like wisdom, together with the sun. Above that, from a red syllable hūṃ, there arises a white staff resting on the sun and marked by a hūṃ, which is the all-accomplishing wisdom.
Then, one should visualize oneself instantly entering and merging into one like a shooting star, as the utterly pure wisdom of the dharmadhātu. This is the yoga of the fivefold manifest enlightenment. Then, visualize a staff in the form of red mercury upon a solar maṇḍala in the form of a fluid. From that fluid, the goddesses Vajracarcikā, Vajravārāhī, Vajrasarasvatī, and Vajragaurī instantly emerge and take their places in the east, south, west, and north. Imagine that they sprinkle that fluid with melodic verses:
"Arise, O Venerable Lord, the wrathful one of compassion!
Dispel the delusion of the three worlds in their entirety!"
—Thus by Carcikā.
"O Lord, victorious over these four māras,
The mind is distracted; O Venerable Lord, arise!"
—Thus by Vārāhī.
"Are you, the host of the world, dwelling in emptiness?
O Venerable Lord, arise through the merit of the world!"
—Thus by Sarasvatī.
"Why do you dwell contemplating emptiness?
As the host of the world, whose nature is loving-kindness!"
—Thus by Gaurī.
Having exhorted him, they dissolve back into that very essence. Then, through the transformation of that fluid, one becomes the nature of the deity, seated upon the back of a red buffalo, endowed with the nine dramatic expressions, resembling a bandhūka flower, with one face and two arms, stout, short, and with a protruding belly, three red, round eyes, and a terrifying orange-red beard.
His orange-red hair is swept upward and back. His face has fangs bared, his tongue is curled, and he has a roaring laugh. His right hands hold a white staff marked with a skull. In his left hands, he holds a beautiful lotus vessel. Blazing with the light of ten million suns, he stands with his left leg extended. Upon the back of a buffalo, he tramples Yama, striking terror. He has the appearance of a sixteen-year-old and is adorned with the eight nāgas. A garland of heads is bound upon his head, and a necklace of heads hangs down. The All-Pervading Lord wears a tiger-skin garment and is embraced by Vajravetālī. She possesses a body color identical to the Bhagavān’s and holds a curved knife and a skull-cup. Her body is adorned with the five mudrās. One should meditate on them as supreme. Then, one should cultivate the pride of thinking, "I am the accomplished siddha; of this there is no doubt." Then, one recites the mantra: oṃ dharmadhātu-svabhāva-ātmako ’ham. This is the Anuyoga. Then, the Bhagavatī is made to feel passion. Having looked at all the major and minor limbs, one meditates on the tiger-skin garments of both being tossed as the lotus and vajra move. Then, thinking "I shall arouse passion in these," one focuses the mind on the lotus and vajra. From the complete transformation of a red syllable oṃ, one meditates on a single-pointed vajra marked at its tip with a yellow syllable oṃ.
The lotus also arises from a red syllable ĀḤ; one should visualize it as a three-petaled, fully opened lotus, its filaments marked with the syllable ĀḤ. Then, reciting "Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ," one should meditate on oneself as bliss through the union of the vajra and the lotus. Just as in the external state of the two-fold emission, one meditates on oneself and visualizes the two elements—the white and the red—mixing as they are simultaneously emitted into the center of the goddess’s lotus. Then, from the complete transformation, one meditates on the deities such as Mohayamāntaka in their respective positions in the center of the lotus, visualizing them as having arisen from the Bhagavatī. Then, looking at them in front, one meditates on them abiding in their own respective places.
Then, on the eastern petal, upon a sun disk, is white Mohayamāntaka embraced by the withered and black-bodied Carcikā. On the southern petal, upon a sun disk, is yellow Mātsaryayamāntaka embraced by yellow Vārāhī with a sow’s face. On the western petal, upon a sun disk, is red Rāgayamāntaka in union with white Sarasvatī. On the northern petal, upon a sun disk, is green Īrṣyāyamāntaka in union with a white-green Śukrā. All of these should be meditated upon in the manner of Red Yamāntaka and Vetālī. In the southeast, one meditates on a lapis lazuli vase filled with the four equal parts. In the southwest, a golden vase filled with musk. In the northwest, a coral vase filled with sihlaka.
In the northeast corner is a silver vase filled with camphor. The mouths of all these [vases] are adorned with skull-cups. Then, at one's own heart, meditate on a white staff resting upon a lotus and sun disk, together with the syllable HŪṂ. With its light rays, invite the maṇḍala wheel that has been perfectly established since beginningless time, and mentally present offerings. With the words JAḤ HŪṂ BAṂ HOḤ, perform the summoning, entering, binding, and pleasing. This is the Atiyoga.
Then, invite the hosts of accomplished yogins and yoginīs residing in the ten directions and mentally offer them worship. Request empowerment, saying: "I pray that all the hosts of yogins and yoginīs grant me empowerment so that I may attain the permanent state of Yamāntaka." Then, with joy, preceded by auspicious songs and music, they confer empowerment with golden vases filled with the five nectars, reciting:
"The great vajra empowerment,
Venerated by the three realms,
Arising from the source of the three secrets
Of all the Buddhas, is bestowed."
Having conferred the empowerment, one should meditate on the nature of Vajrasattva at the crown of the head, formed by the water of empowerment. At the crowns of the deities of the maṇḍala, one meditates on their respective reflections. After the empowerment, the practitioner should meditate on praising all the hosts of yogins and yoginīs as well as the deities of the maṇḍala:
"You are the nature of Mohavajra..."
Yamāntaka, most terrifying, the nature of all the Teacher Buddhas—homage to you, Vajra Body! You are the nature of the Vajra of Avarice, Yamāntaka, most terrifying, the Vajra of Mind, utterly luminous—homage to you, Ratnavajra! You are the nature of the Vajra of Attachment, the pervasive lord, the source of the dharma of attachment, the supreme of all supreme melodies—homage to you, Vajra Speech! You are the nature of the Vajra of Jealousy, Yamāntaka, the performer of all activities, the Vajra Body, utterly 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!
Ema! O Yamāntaka the Red, Guru in the form of a rākṣasa! Seeing you, the wrathful one, is terrifying; Guru, abandon this wrathful nature! When you perform your dance, the earth, the heavens, and the underworld tremble. You who perform the dance of a wrathful one adorned with passion are a vetāla! Your body is short and red, a nirmāṇakāya of manifold forms, bowed to by Vajrasarasvatī; you who perform the dance are Great Bliss! By the secret mantras Hrīḥ and Ṣṭṛḥ, you clear away the delusions of the three worlds. O Venerable One, from the wrathful one of compassion, you who perform the dance behold the world! Thus it is said. Then, recite the mantra: Oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’haṃ. Thus it is said.
Then, as before, meditate on a fire maṇḍala upon a wind maṇḍala. Upon that, visualize three dry skulls arising from the complete transformation of the syllable OṂ, and upon those, visualize a skull-cup arising from the complete transformation of the syllable ĀḤ. Inside it, visualize the five nectars—curd, milk, wine, fish, and so forth—and the five lamps, the staff, and so on, all of which have been made of equal taste and ripened into something like the essence of lac. Cool it with the mantra OṂ ĀḤ HŪṂ. Then, visualizing the tongue as a vajra tube arising from the complete transformation of the syllable HŪṂ, drink. From your own mouth, it enters the mouth of the goddess, and a continuous stream is also offered to each of the deities in the maṇḍala. Having thus satisfied them by tasting the nectar, recite the mantra. Stabilize the mind upon the seed syllable and hand-symbol residing in the heart: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Meditate and recite for as long as desired. When wishing to arise, perform the benefit of all sentient beings with the light rays of your own body, and mentally dissolve them all into yourself. Then, with the divine pride of the yoga of Sahaja Yamāntaka, remain as comfortably as possible. The yoga of Sahaja Yamāntaka is the expression of the divine pride of Yamāntaka as the very nature of one's own form; it is the state of being naturally established as Yamāntaka himself, with one face and two arms. This is the great yoga.
One should meditate according to this sequence of the four yogas at three or four sessions, or at whatever time one desires. One should recite the mantra until one hundred thousand recitations are completed. Then, at the conclusion of the hundred thousand, one should recite throughout the entire night, whereby the preliminary service (pūrvasevā) is accomplished. Thereafter, in the hearth for all activities, one should perform a fire offering (homa) of ten thousand red flowers smeared with the three sweets, reciting the mantra for each individual offering.
Oṃ hrīḥ ṣṭrīḥ vikṛtānana mantrasiddhiṃ me dehi hūṃ hūṃ phaṭ phaṭ svāhā.
Thereupon, the siddhi of the secret mantra will arise. This is for the accomplishment of all activities. Then, if one wishes to accomplish the siddhi of Mahāmudrā, one should first meditate on oneself as the body of the Blessed One through the yoga of instantaneous appearance, in a continuous flow like the current of a river. When weary from meditation, one should recite the mantra until the body is completely transformed into the body of Yamāntaka. Then, Mahāmudrā will be accomplished; the very accomplishment of the deity’s body is the siddhi of Mahāmudrā. These arise through mere familiarity alone. As it is said:
"Even that which is unreal, when present before one, is accomplished through the application of a person's familiarity; it is a delightful bliss, like one agitated by desire, and the mind follows it with certain training."
Furthermore: "There is nothing that does not become the object of familiarity."
For that very reason, the Blessed One also taught that buddhahood itself is attained in this very life. Furthermore, the Blessed One is to be accomplished through the ritual of reliance. In that regard, the ritual is as follows: having installed an image or a painting of the Blessed One, one should present whatever offerings are available and, having abandoned all other activities, perform the recitation with a one-pointed mind directed toward that practice. This continues until the Blessed One himself appears and says, "O practitioner, what supreme boon shall I grant you?" Then, having offered the water for the feet and bowed, one should request the desired goal, and he will grant it. One should recite the mantra: Oṃ hrīḥ ṣṭrīḥ vikṛtānana āgaccha hūṃ hūṃ phaṭ phaṭ svāhā.
Furthermore, if one wishes to accomplish Vajravetālī, one should fashion an image of Vajravetālī, either painted on cloth or wood. Her body is red in color and she has three eyes. Her two hands hold a curved knife and a skull-cup. She is short and stout with a protruding belly and firm breasts. Her left leg is extended. She is adorned with the five mudrās, her orange-red hair is tied upward, and she wears a garland of dripping heads. She sits upon a variegated lotus and sun disk, mounted upon a buffalo. Then, sitting before her, one should present whatever offerings are available. One should view oneself as being solely her reflection and recite until she appears, embraces the practitioner, and says, "O practitioner, what do you command?"
The practitioner should also offer the drinking water and say, "O Goddess, please become my consort!" From that moment on, she becomes his consort. By merely touching her, one will be accomplished in the form of Yamāntaka. Recite: Oṃ dveṣarati āgaccha āgaccha nuṭa nuṭa truṭa truṭa hūṃ jaḥ svāhā. Alternatively, recite: Oṃ vajravetālī āgaccha āgaccha hūṃ jaḥ svāhā.
Alternatively, one should practice with a sixteen-year-old girl or a young woman of robust limbs as a bride or a companion. Having prepared her as a worthy vessel, one should place the yoginī—who is empowered through mantra and meditation—before oneself, worship her perfectly, and embrace her with the left hand. Meditating on her as the essence of the yoginī, one should recite the mantra until she blazes with light. Then, having taken hold of her, one will be accomplished in the essence of Yamāntaka. Recite: Oṃ vajravetālī jvala jvala hūṃ jaḥ svāhā.
Then, if one wishes to accomplish Mohayamāntaka, one should press the image of Mohayamāntaka with the soles of the right and left feet. This should be done until it says, "O practitioner, what command do you give?" The practitioner should say, "Please act as my attendant!" From that point on, it will even grant the sovereignty of a realm, so what need is there to mention other siddhis? In the same way, one should also accomplish Mātsaryayamāntaka, Rāgayamāntaka, and Īrṣyāyamāntaka, and the results will be exactly the same. Here, the mantra is:
OṂ MOHĀNTAKṚT ĀGACCHA ĀGACCHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. OṂ PIŚUNĀNTAKṚT ĀGACCHA ĀGACCHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. OṂ RĀGĀNTAKṚT ĀGACCHA ĀGACCHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. OṂ IRṢYĀNTAKṚT ĀGACCHA ĀGACCHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Thus one should recite.
Then, if one wishes to accomplish the practice of Moharati (Goddess of Delusion) alone, one should have an image of Moharati made in the form of the goddess previously described, but without the buffalo and with the practitioner’s own body color. Having suppressed it as before, one should perform the recitation until she arrives and remains as a servant. From that point on, she will accomplish all the practitioner’s desires. In the same way, one should accomplish the practices of Piśunarati (Goddess of Malice), Rāgarati (Goddess of Attachment), and Irṣyārati (Goddess of Envy).
The mantras for these are:
OṂ MOHARATI ĀGACCHA ĀGACCHA HŪṂ HŪṂ JAḤ.
OṂ PIŚUNARATI ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ RĀGARATI ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ IRṢYĀRATI ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ VAJRA-CARCIKĀ ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ VAJRA-VĀRĀHĪ ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ VAJRA-SARASVATĪ ĀGACCHA ĀGACCHA HŪṂ JAḤ.
OṂ VAJRA-GAURĪ ĀGACCHA ĀGACCHA HŪṂ JAḤ.
Thus one should recite.
Then, if one wishes to accomplish a yakṣa, at that time one should have an image of a yakṣa made according to the terminology well-known in worldly scriptures. Having suppressed it in that very same way, one should perform the practice. All commands will then be accomplished.
One should also accomplish all others, such as men and women. Recite: Oṃ hrīḥ ṣṭrīḥ vikṛtānana amukaṃ sādhaya sādhaya hūṃ hūṃ phaṭ phaṭ svāhā. Then, if one wishes to accomplish the vajra-staff: make a staff of thirty-two finger-widths from pāṭala wood, wash it with the five products of a cow, and beautify it with sandalwood and flower garlands. Holding it with both hands in the manner of drawing a sword from its scabbard, recite until it blazes. Then one will become a Vidyādhara of the staff and, equal to Yamāntaka, will overcome adversaries. Recite: Oṃ hrīḥ ṣṭrīḥ vikṛtānana vajradaṇḍajvālāya hūṃ hūṃ phaṭ phaṭ svāhā. Then, if one wishes to accomplish the skull-cup: have a skull-cup made of sāla wood thirty-two finger-widths in size. As before, place it in the left hand and cover it with the right hand, reciting until it blazes. The result is exactly the same. The only difference in the mantra is kapāla-jvālāya. Then, if one wishes to accomplish the staff mudrā: at that time, clench the right hand into a fist and extend the threatening forefinger. Form this mudrā and recite until it blazes. Then one will be established in the form of Yamāntaka. The only difference in the mantra is daṇḍa-mudrā-jvālāya. All of these should be accomplished solely by enjoying the five sensory pleasures.
One should consume the samaya substances as they are obtained for the purpose of clarifying the mind. Whatever little one eats or drinks, all of that should first be offered to Yamāntaka and then consumed. This is the ritual for the great accomplishment.
Then, if one wishes to accomplish minor siddhis, at that time one should perform the pacification and so forth. The ritual for that is as follows: having consecrated birch bark with the mantra one hundred and eight times, one should draw two separate twelve-spoked wheels with milk. Starting from the eastern spoke, one should write the syllables hūṃ hūṃ phaṭ phaṭ twice in a clockwise direction, making twelve.
Oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ hūṃ phaṭ phaṭ svāhā.
In the center, one should write the water seed-syllable vaṃ. The name of the person to be accomplished, with two vaṃ syllables joined back-to-back, should be written in the middle of the hub. The exterior is surrounded by the three forms of the cow. Then, having joined the two together and bound them with white thread, wrap them in intoxicants and beeswax. Consecrate them one hundred and eight times, place them in a vase filled with milk, and recite the mantra.
Having made whatever offerings are available, recite: Oṃ hrīḥ ṣṭrīḥ vikṛtānana vaṃ devadatta śāntiṃ kuru vaṃ hūṃ hūṃ phaṭ phaṭ svāhā, reciting it for as long as it takes until pacification occurs.
For the affliction of all the world by sinful diseases and so forth, in the ten directions of the village, recite: Oṃ hrīḥ ṣṭrīḥ vikṛtānana amukagrāma sarvopadrava śāntiṃ kuru he he baliṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ phaṭ svāhā.
With this, having offered the torma consecrated seven times according to the ritual, and preceded by music and so forth, one should perform a fire offering in the center of a village using sesame seeds mixed with milk, until all harms are pacified. Then, if one wishes to perform the rite of enrichment, one should write the twelve syllables in the center of two wheels as before using saffron, and in the center, write the syllable Bhūṃ, the seed syllable of the maṇḍala wheel. In the center of that, write the name of the person to be accomplished, joined between two Vauṣaṭ syllables. Surround the outside with three square lines. Then, wrap it with yellow thread, consecrate it one hundred and eight times, place it in a vase filled with butter and honey, and recite the mantra: Oṃ hrīḥ ṣṭrīḥ vikṛtānana bhūṃ vauṣaṭ devadattasya puṣṭiṃ kuru vauṣaṭ hūṃ hūṃ phaṭ phaṭ svāhā. Recite this until the characteristic of increasing enrichment is achieved. Immediately following the mantra recitation, perform a fire offering of curd-rice. Then, if one wishes to perform the rite of magnetizing, as before, write the two wheels and the twelve syllables with lac juice, and in the center, the syllable Hrīḥ, the seed syllable of Kurukullā. In the center of that, write the name of the person to be accomplished, joined between two Hoḥ syllables. Surround the outside with three triangular lines.
Then, wrap it with red thread and place it inside a skull-cup or a pair of joined earthen bowls filled with honey, lac, and mustard seeds, which have been consecrated with one hundred and eight recitations. Present whatever offerings are available and recite the mantra:
OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HRĪḤ HOḤ DEVADATTAṂ VAŚĀMĀNAYA HO HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
Recite this until the target is brought under control. At the conclusion of the mantra recitation, perform a fire offering with red flowers mixed with salt.
Then, if one wishes to summon a physical form, at that time, place the effigy made of charnel ground charcoal and earth into the center of the heart. Place the big toe of the left foot upon it and recite, meditating on that very form as the target to be accomplished. Recite for as long as it takes to summon the form. The specific modification is to replace "vaśāmana" in the mantra with "ākarṣaya" and "hoḥ" with "jaḥ."
Then, if one wishes to summon the feet, meditate on a red syllable HRĪḤ at the heart of the target, and a white syllable BO in the form of a vulva at the navel or the center of the genitals. Recite for as long as it takes to summon the feet. At the conclusion of the mantra recitation, perform a fire offering with mustard seeds.
Then, if one wishes to expel, draw two wheels as before with the twelve syllables, and in the center, write the seed syllable of wind, YAM. In the center of that, write the name of the enemy with two YAH syllables joined back-to-back. Surround this on the outside with three lines in the shape of a half-moon, using the blood of a vulture or a partridge.
Then, wrap it with green thread, empower it one hundred and eight times with the mantra, and cast it into the current of a river. Alternatively, tie it to the neck of a crow, lead the crow to another region, and release it; then recite the mantra for as long as the expulsion takes. The mantra is: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA CALAYA CALAYA SĀDĀ CALANAYA DEVADATTAṂ UCCHĀṬAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. At the conclusion of the recitation, perform a fire offering with the blood of a crow. Hide a crow feather empowered one hundred and eight times in the enemy's house. Then, if one desires to destroy the enemy's life-force, draw two wheels and the twelve syllables as before, and write the seed-syllable of fire, RAṂ, in the center. In the middle of that, write the enemy's name interspersed with the syllable GHU. Surround the outside with three triangular lines. Use the three hot substances, poison, mustard seeds, and so forth. Wrap it with black thread and insert it into the heart of an effigy made from charnel ground charcoal and earth. Pierce the ten gates and the heart with an iron kīla, dry it, smear it with poison, mustard seeds, and so forth, and heat it over a smoky fire of pungent wood while holding it with tongs and reciting the mantra, until the life-force is parted. At the conclusion of the recitation, perform a fire offering with whatever is available: the enemy's hair, excrement, dust from their feet, discarded nail clippings, food remnants, flowers, clothing, or the grime from their body. If these are unavailable, meditate on pig meat as the enemy's flesh and burn it.
OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA RAṄGHUḤ DEVADATTAṂ MĀRAYA GHUḤ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Thus one recites.
Then, if one desires to paralyze, one should write the two wheels and the twelve syllables as before, interspersing the name of the target with the seed-syllables LAṂ and BAṂ. It should be surrounded by three lines forming a square. Use turmeric juice for this. Then, wrap it with yellow thread, place it inside an effigy of an intoxicant, and pierce all its limbs with whatever thorns are available. Place it in a vase filled with water blessed one hundred and eight times with turmeric, seal it, and recite the mantra. Recite the mantra for as long as it takes for the paralysis to occur. At the conclusion of the recitation, perform a fire offering of turmeric.
OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA LAṂ BAṂ DEVADATTAṂ STAMBHAYA LAṂ BAṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Thus one recites. If one wishes to paralyze speech, insert "VĀCAṂ STAMBHAYA."
Then, if one desires liberation from ḍākinīs, Brahmā, rākṣasas, and so forth, at that time, strike the locations of the body, speech, and mind with the previously explained staff mudrā while reciting the mantra, and one will be liberated from the ḍākinīs and others.
OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA [Name]'s body-ḍākinīs, brahmarākṣasas, and vāyus, APASĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. At the conclusion of the striking, offer a torma and mentally apply Yamāntaka to the body.
In this way, one should be liberated from epidemics, the diseases of sin, malevolent spirits, snakes, fangs, poisons, planetary afflictions, boils, and so forth. One should append the appropriate insertion words to the corresponding mantra. If the yantra is dismantled in every respect, it will be pacified. If one recites while meditating on the pride of thinking, "I am a poet," one will become a poet. Then, if rain does not fall, by offering a great torma, all harms will be pacified. Having prepared the torma through the ritual of tasting nectar, one should instantly visualize the wheel of Red Yamāntaka in front of oneself, transformed from all sentient beings of the three realms, and ring the bell while reciting the mantra:
OṂ RAKTA-MUKUṬĀYA RAKTA-JĀṬĀYA RAKTA-MUKHĀYA RAKTA-ŚĀRIRĀYA RAKTA-BHŪJĀYA SA-RAKTA-MUṆḌA-MĀLĀ-BHARAṆĀYA RAKTA-RATHA-SAMĀRŪḌHĀYA RAKTA-PADMA-ĀSANĀYA RAKTA-ĀBHARAṆA-BHŪṢAṆĀYA | IDAṂ BALIṂ GṚHṆA GṚHṆA MAMA VIGHNĀN HARA HARA CATURMĀRĀN NIVĀRAYA NIVĀRAYA BHŪMAYA BHŪMAYA | CHINDA CHINDA BHINDA BHINDA NĀŚAYA NĀŚAYA ŚOṢAYA ŚOṢAYA CHCHEDA CHCHEDA BHEDA BHEDA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ | OṂ MOHA-YAMĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ | OṂ PIŚUNĀYA-MĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ | OṂ RĀGĀYA-MĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ | OṂ IRṢYĀYA-MĀRAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ | OṂ MARMĀ-MARMĀ-VIGATE HŪṂ VAJRA-CARCIKE HARA HARA BUKKAṂ MĀRAYA MĀRAYA VIGHNĀN JAḤ |
Oṃ ghoṇe sughoṇe vajramāmakī bhāra bhāra sambhāra sambhāra hara hara vighnān jaḥ! Oṃ marme marma kṣobhaṇi vajrasara svasti dara dara thara thara jarakampa thuna thuna hūṃ vighnān jaḥ! Oṃ gambhīre vajrakārtike ghaḥ ghaḥ hūṃ raktasroṇitapriye gaurīye vighnān jaḥ! Oṃ indrāya hrīḥ! Yamāya ṣṭrīḥ! Varuṇāya vi! Kuverāya kṛ! Iśānāya ta! Agnaye ā! Nairṛtaye na! Vāyave na! Candrāya hūṃ! Arkāya hūṃ! Brahmaṇe phaṭ! Vasudhārāye phaṭ! Vemacitrāṇe svā! Sarvabhūtebhyo hā! Hā hā hā! Hī hī hī! Hūṃ hūṃ hūṃ! Phem phem phem svāhā!
Then, having made perfect offerings of flowers and so forth, and having also presented betel nut and the like, one should ask for forgiveness and request the deities to depart. By means of the three syllables Aḥ and three snaps of the fingers, one requests them to depart and casts [the offerings] in all directions, such as the east. This should be done for as long as the desired purpose is not accomplished. If [the offerings] are not available, one should consecrate a vessel of food mixed with water and give it. In this way, the Blessed One should be applied to thousands of other activities as well. For one whose nature is meditation, there is no doubt that everything will be accomplished. This is the ritual for minor siddhis.
Then, if one wishes to make offerings to the Blessed One, at that time, with the mantra "Oṃ vajrasattva sarvavighnān utsādaya hūṃ phaṭ," one should smear a square maṇḍala with red sandalwood or sindūra mixed with the five nectars, or with [the substances] alone.
OṂ ĀḤ VAJRA REKHE HŪṂ. Having drawn a circle in the center, recite: OṂ SUREKHE SARVA TATHĀGATA ADHIṢṬHINTU SVĀHĀ. Having placed flowers and washed one's hands, one should meditate that the maṇḍala wheel, which has emerged from one's own body, is seated within the maṇḍala, and then make offerings.
OṂ RAKTA YAMĀRAYE VAJRA BETĀLA MA ĀLIṄGITA KANDHĀRAYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the center.]
OṂ MOHĀ YAMĀRAYE VAJRA CARCIKĀ ĀLIṄGITA KANDHĀRAYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the east.]
OṂ PIŚUNĀ YAMĀRAYE VAJRA VĀRĀHĪ ĀLIṄGITA KANDHĀRAYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the south.]
OṂ RĀGĀ YAMĀRAYE VAJRA SARASVATĪ ĀLIṄGITA KANDHĀRAYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the west.]
OṂ IRṢYĀ YAMĀRAYE VAJRA GAURĪ ĀLIṄGITA KANDHĀRAYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the north.]
OṂ RĀJAPAṬṬAGHAṬĀYA CATUḤSAMAPŪRṆĀYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the southeast.]
OṂ SŪVARṆAGHAṬĀYA KASŪRIKĀPŪRṆĀYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the southwest.]
OṂ PRABĀLAGHAṬĀYA SIHLAKAPŪRṆĀYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the northwest.]
OṂ RĀJATAGHAṬĀYA KARPŪRAPŪRṆĀYA ĀḤ HŪṂ PHAṬ SVĀHĀ. [In the northeast.]
With this very mantra, one should offer the offering substances, duly consecrated, to the Blessed One. One should also perform a brief praise. Having prostrated and performed the recitation, one should depart. With "OṂ MUḤ SVĀHĀ," one should re-enter one's own body. This is the praise.
Lord of the buffalo, Great Maheśvara, the sovereign of the gods;
Master of the siddhis spoken of as innate;
Lord who subdues the terrifying obstacles of sin;
Master of the supreme secret mantra, the wheel of Yama;
Bearing the white staff, the wielder of the white staff;
Holding a human skull in hand, the bearer of the human skull;
Possessor of the bliss of union, the one who dwells in the bliss of union;
Slayer of Yama, the one who kills Yama;
Terrifying one adorned with human skulls and nāgas;
Who manifests the emanation basis of the fabricated body;
Who establishes the form of the state of ultimate bliss;
Bestower of stability, bestower of intelligence, and bestower of long life;
Likewise, the one who acts for the mind, the one who has reached the perfections;
Delighting in the single mind of coemergent great bliss;
Performing meritorious deeds with the single flavor of compassion;
The path of virtuous activity through praise of the mind and speech;
To whose feet the goddesses with crowns bow down;
Who has conquered the state of all hosts of obstructors;
Bestower of wealth, whose body is red like the sun;
Homage to the Great Bliss Yamāntaka!
Then, if one wishes to meditate on the purification of aspects: at that time, one should meditate on the purification of faults through meditative concentration and mantra recitation.
For the sake of pacifying obstructors, the protection is performed;
As the cause for that, loving-kindness and so forth;
For the sake of attaining the fruit of the aspiration;
For the sake of increasing merit, the offerings;
For the sake of destroying [wrong] views, emptiness;
For the sake of purifying the Buddha-field,
Viewing one's own body as supreme,
The Victors have taught the maṇḍala.
It is emanated as a square to accomplish the Four Truths;
For the purpose of averting the four Māras.
The four gates are taught in every respect; the four corners are for the sake of perfecting the four abodes of Brahmā. For the purpose of accomplishing various magical emanations, the eight pillars are clearly explained. To destroy all conceptual constructions, there are the jewel nets and half-nets. To accomplish the four means of gathering disciples, there are the four archways. For the sake of the causes of excellence, the manner of the melting of the seed-syllables and so forth is shown. To view the results of loving-kindness and the other immeasurables, Caurī and the others provide the exhortation. Because he is renowned as the Foe of Death, one meditates on the form of Yamāntaka. To discipline sentient beings who are possessed by passion, the color of the body is red. To achieve the wisdom of the three times, the three eyes are visualized. Because the two hands are the innate nature, and because that very insight is the cause, the staff is for subduing the wicked, and the skull-cup in the hand is for the purpose of protection. The left leg is extended to utterly crush [the enemy]; the nāgas are for subduing the nāgas. The garland of heads is to threaten the wicked. To subdue the difficult-to-tame buffalo, and to apply the union of passion to the wrathful one, he is thick and full. For the sake of the wrathful [deities], there is the tiger skin and so forth. The loose hair is for the sake of liberation. To realize the essence of compassion, the male form is always explained. The curved knife of insight is for the sake of reversing the views of existence and non-existence. To taste the divine nectar, and because it possesses flavor, there is the skull-cup. To realize the essence of emptiness—
She is perfectly displayed in the form of a woman.
Regarding the union of emptiness and compassion,
The union of the two is thus explained.
The pervasive lord of the eight masteries
Is outwardly displayed as the maṇḍala deities.
Therefore, for the sake of accomplishing the vajra mind,
There is no other yoga than this.
Thus should one contemplate the purity.
May the extensive expression emanated through the diligence of the noble-minded Subhūti be effective.
Having ascertained reality through reasoning, and for the sake of accomplishing the welfare of sentient beings,
This was composed with a pure intention and a mind free of doubt,
Having realized it from the lips of the holy guru, the glorious Yamāntaka,
Based on the various great tantras he proclaimed.
Without faith, the fruit will not be attained;
Therefore, one must not let faith decline.
May the noble-minded and learned one, having purified
This supreme sādhana, become the embodiment of Red Yamāri.
Through whatever merit has been gathered by composing
This sādhana of Red Yamāri,
By that, may they strive in the supreme yoga
Of Yamāntaka himself.
The clear realization of Red Yamāri, together with the instructions on the stage of self-consecration, is complete.
Composed by the great master, the learned and accomplished Subhūti.
Having respectfully heard it from the presence of the great paṇḍita and venerable guru Sūryaprabhāśa, it was translated, edited, and finalized by the translator Chag Lotsāwa, the monk Chöjé Pal.
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.