Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Lamp of Suchness is a comprehensive sādhanā focused on the attainment of great bliss and the removal of suffering through the practice of a central deity, Nīlāmbaradhara (the Blue-Clad One), and his retinue. The text functions as a technical manual for the practitioner, integrating diverse tantric modalities including visualization, mantra recitation, and ritual offerings. It moves from the generation of the deity's mandala and the application of empowerment to highly specific instructions for both peaceful and wrathful activities. The work commits the reader to a rigorous path of yoga that involves the manipulation of subtle body energies—specifically the channels, drops, and wheels—and the use of ritual tools like the kīla and hook to subdue obstructing spirits or Māra. Ultimately, the text argues that the synthesis of meditative concentration, adherence to samaya, and the realization of the lack of intrinsic nature allows the yogi to transform sensory experience into primordial wisdom and great bliss for the benefit of all sentient beings.
Provenance
About this text
A sādhanā designed for the attainment of bliss and the abandonment of suffering, the Tattvapradīpanāmasādhanopāyikā is attributed to the Indian author Vīradatta. Preserved in the classical Tibetan tradition, the work appears in the Tengyur, volume ཛི, where it comprises 32 pages and is situated within the collection of Other Skillful Means Tantras. Under its Tibetan title, de kho na nyid sgron ma zhes bya ba'i sgrub thabs rdzogs pa, the text enacts a series of ritual and meditative procedures. It begins with homage to Vajrapāṇi and instructs the practitioner to rely upon secret tantras to accomplish the seed of supreme bliss. The work details the emanation of wrathful deities to summon and subdue bhūtas using a ritual dagger, as well as the performance of binding and cutting activities. Furthermore, it guides the practitioner through the visualization of the palace of wrathful deities and the generation of aspirations for the welfare of all sentient beings through the meditation on the four immeasurables. Scholars and serious readers consult this text today to examine these specific methods for the purification of misdeeds and the pursuit of common accomplishment through diligent application.
Cite thisAnuvāda, “A Sādhana called “The Lamp of Suchness”” (Toh 2215), machine draft, 2026.https://naxiai.com/tibetan/works/toh2215
Summary & commentary
Significance
This work is significant as it exemplifies the intersection of high yoga tantra and ritual magic, blending subtle body physiology with external ritual technology. For the modern reader, it provides a primary example of how Indo-Tibetan Buddhism conceptualized the 'wrathful' aspect of practice as a means of psychological and spiritual purification.
Structure
Passages
Section
Description
1-7
Preliminary and Deity Generation
Initial homage, the summoning of bhūtas, the generation of the central deity Nīlāmbaradhara and his four companions, and the establishment of the mandala.
8-16
Ritual Application and Mantra
Instructions on empowerment, the timing of recollections, the use of fire offerings and feast circles to repel obstructions, and specific mantra recitations for summoning and seizing.
17-21
Advanced Rituals and Offerings
Details on the samaya of the bodhisattva, the purification of defects, sensory offerings, and the specific protocols for presenting offerings to different classes of deities.
22-27
Obstacles and Antidotes
Identification of signs of Māra, the interpretation of dreams and visions, and the application of bodhicitta and loving-kindness as antidotes to non-virtue and delusion.
28-39
Wrathful Activity and Subtle Body Yoga
Technical instructions on the immovable stance, the use of the ritual hook, the manipulation of the navel wheel and seminal fluid, and the attainment of great bliss through the channels and drops.
40
Conclusion
Final exhortation on secrecy, humility, and the dedication of the practice to the welfare of sentient beings.
Themes
Subtle Body Manipulation (29, 32, 36, 37, 38)
Wrathful Subjugation (2, 9, 11, 30, 31, 33, 35)
The Nature of Bliss and Wisdom (1, 5, 17, 36, 39)
Samaya and Ethical Conduct (12, 17, 23, 26)
Ritual Offerings and Purification (14, 15, 18, 19, 20)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Tattvapradīpa-nāma-sādhanopika-ati. In the language of Tibet: De kho na nyid sgron ma zhes bya ba’i sgrub thabs rdzogs pa. Homage to the glorious Vajrapāṇi!
Those who desire to attain bliss and abandon suffering should bow down to the supreme bliss in order to accomplish its seed, which is like a jewel. Relying upon the secret tantras and whatever other sources it has come from, I shall explain this supreme sādhana, the Lamp of Suchness.
Those who speak of the excellent goal have not made it clear to all. Seeing that it has not been done, joy arises here for this secret. For those who wish to abandon suffering, other methods will be of no avail; the means for attaining bliss are the opposite of those. Therefore, show respect for this supreme and holy method.
One who possesses the view, conduct, empowerment, and samaya, and is further adorned with other qualities—a yogi who is a fit vessel—should direct the mind toward perfect enlightenment.
In a place endowed with all qualities, such as mountains and regions, which is not disparaged by what is commonly known, one should settle there. First, one should expel the obstructing spirits. Visualizing Vajrapāṇi clearly in an instant, one issues a command to the malevolent ones to depart elsewhere. All obstructing spirits who do not leave should be slain with the vajra-wheel thunderbolt.
Then, from the light of oneself appearing in front, one should visualize a blazing crossed-vajra. With that, one constructs the mansion of the wrathful deities.
Alternatively, from oneself, the Victor of the Three Realms, emanate wrathful deities to summon the bhūtas. Having struck them in front with a ritual dagger (kīla), that is the supreme method for subduing bhūtas. Alternatively, in one's own place, having performed the activities of binding and cutting, that is the swift reversal. Thereafter, meditate on the palace of the wrathful deities; subsequently, the obstructors should be healed. Alternatively, in a place without a palace or roof, in the form of a turbulent mass of tsha tsha, begin the blazing and radiating wheel. This is the pith instruction for establishing the boundary. This is the samaya of the boundary established by the Bodhisattva Mahāsattva.
When the ritual of the boundary is complete, then begin the offering to the Guru. In the sun in front of one's own heart, summon the Guru and dissolve him into light. From that, the body of the Great Vajradhara appears; having blessed the places and conferred empowerment, perform prostrations, offerings, the confession of misdeeds, and the taking of vows. Having offered the body and dedicated the roots of virtue, one will achieve the unsurpassed supreme state. The yogi of the Guru Offering should then begin the ritual for offering to the Sugatas. With the light arising from the samāja mantra, the glorious Nīlāmbaradhara and his retinue are invited in front; supplicate them to be seated upon the throne. Then, incense, flowers, lamps, perfumed water, and so forth—both actual and mentally created offerings—should be presented as much as possible. Thereafter, confess misdeeds and once again take the vows. Rejoice, exhort [the Buddhas], and supplicate; offer one's own body and dedicate the roots of virtue to great enlightenment.
One should imagine that the assembly of deities emanated from oneself performs the welfare of all sentient beings. One should make aspirations for the future and generate the intention to act for the benefit of sentient beings. One should also meditate on the four immeasurables. By applying oneself with great diligence to this, the purification of misdeeds will occur, and all common accomplishments will be attained; such an immeasurable collection of qualities will arise. This is the great samaya of the bodhisattva mahāsattva for accumulating the collection of merit for as long as it takes.
Furthermore, that which is to be correctly explained: once the collection of merit is complete, the collections of primordial wisdom (jñāna) are to be explained. From the very beginning, there is no inherent nature. One should cultivate conviction in this way. Alternatively, light radiates from the syllable at the heart, causing oneself to melt; as it gathers back, one becomes devoid of inherent nature. When meditating while focusing on that, other objects are left in their natural state. Thus: "The object is not directed toward anything, and there is no support established in anything." This is the great samaya of the bodhisattva mahāsattva for accumulating the collection of primordial wisdom for as long as it takes.
When the two collections have been accumulated in that way, the application of generation is as follows: from the syllables Yaṃ, Vaṃ, and Laṃ, and from Suṃ and Bhrūṃ, there arise the maṇḍalas of wind and water, the ground, and the summit of Mount Meru. One should visualize the celestial palace there, square with four doors, perfectly adorned with eight lotuses, decorated with four corner-recesses and a veranda, and featuring lattices, half-lattices, and cornices.
Adorned with bells, silk streamers, and so forth, beautified by outer and inner ornaments, in the center, upon a sun, moon, and lotus, is a blazing vajra arisen from the syllable HŪṂ. From that arises the body of the glorious Nīlāmbaradhara, with one face, two arms, and a dark blue complexion. His head is crowned with the hoods of eight snakes, and he is adorned with the five Buddhas. The five marks of the five bodies are present at his five locations. His three eyes are like the color of fire, and from his nostrils, blazing breath whirls as wind. His tongue flickers rapidly like lightning, and from his mouth, he is in the act of devouring black snakes. He wears a black snake as a sash, and his limbs are adorned with clusters of yellow snakes. A red snake serves as his belt. His belly is large and his stomach hangs down. His lower body is clad in a lower garment of blue silk. He is embraced by the body of Vajrakrodhī, and they become non-dual. Then, having invited the Buddhas of the ten directions and pleased them with offerings and praises, one makes this request for the great purpose:
"Emaho! Glorious Nīlāmbaradhara, in order to clear away the conceptualizations of the body, through the blessing of great compassion, please grant me your blessing. O Blessed One, Lord of Secrets, I shall act for the benefit of all sentient beings. As the Lord of the Family who holds the secret, through me, grant the blessing of the Sugata’s body." In the same way, one makes the request for speech and mind. Afterwards, having blessed the three places, one receives the empowerments such as the vase empowerment. One is eternally delighted in great bliss. Then, the goddesses of the ten directions exhort him with songs of praise.
A la la la la ho! Śukra-suka ho! Delighting in the supreme secret of great bliss, the Bhagavān, the essence of supreme secret compassion, acts for the benefit of wandering beings through his four blazing bodies in order to completely dispel the delusion of ignorance. A la la la la ho! Mahā-guhya-pūjopasthāna-samaya, citta-śukra-suka a la la la la ho—thus he exhorts. Fully awakened from the light, having blessed the vajra and lotus, through the goddess’s exhortation and joy, accomplishment is attained by engaging in the conduct. Having entered into union, within the bhaga, thirty, or twenty-five, or ten, and so forth, they are generated in the mother’s bhaga. Recite their respective mantras:
Oṃ sarva-tathāgata-krodha-nīlāmbara-dhara hūṃ.
Oṃ vajra-krodha-nīlāmbara-dhara hūṃ.
Oṃ ratna-krodha-nīlāmbara-dhara hūṃ.
Oṃ padma-krodha-nīlāmbara-dhara hūṃ.
Oṃ karma-krodha-nīlāmbara-dhara hūṃ.
Oṃ sarva-tathāgata-krodhīśvarī-nīlāmbara-dhara hūṃ.
Oṃ vajra-krodha-trailokya-vijaya hūṃ.
Oṃ mahākāla-bharasanti na hūṃ.
Oṃ virūḍhaka-ya hūṃ.
Oṃ virūpākṣa-ye hūṃ.
Oṃ vajra-lāsye hūṃ.
Oṃ vajra-māle trāṃ.
Oṃ vajra-gīte hrīḥ.
Oṃ vajra-nṛtye aḥ.
Oṃ vajra-dhūpe dhū.
Oṃ vajra-puṣpe pu.
Oṃ vajra-āloke hrīḥ.
Oṃ vajra-gandhe gaṃ.
Vajra-aṅkuśa jaḥ.
Vajra-pāśa hūṃ.
Vajra-sphoṭa vaṃ.
Vajra-ghaṇṭe hoḥ.
Thus it is said. In the east is the Buddha Nīlāmbaradhara, his face and body white and radiant.
Holding a wheel and a bell, he is adorned with a white snake. In the south is Ratnavastranīla, his face and body yellow and radiant, holding a jewel and a bell, his body adorned with a yellow snake. In the west is Padmavastranīla, his face and body red and radiant, holding a lotus and a bell, his body adorned with a red snake. In the north is Karmavastranīla, his face and body green and radiant, holding a crossed-vajra and a bell, his body adorned with a green snake. All these wrathful deities have the four Buddhas adorning their heads and are perfectly embraced by the four consorts; all possess the attire of the principal deity. The other lords of mantra should also be generated in their respective places. This is the great samaya of the Bodhisattva Mahāsattva for generating the principal deity and the retinue.
Once the generation is complete, the Buddhas of the ten directions are invited and pleased with offerings as they abide in front. One should offer the request with the vajra as before. Then, either by dissolving [the deities] into oneself, or for the sake of the goddesses conferring empowerment, one should perform the blessing of the three places, or else perform the union of the three. Having done so, one should perform the ritual of visualizing and clarifying one's own body. By this, one's own conceptual thoughts are averted. This is the great samaya of the Bodhisattva Mahāsattva for blessing the generated body. This application is taught for those individuals who have no faith in the extensive [ritual].
First, having prostrated to and confessed before the Guru-Buddha, one should set the mind upon perfect enlightenment. Then, the celestial mansion and its contents arise from the three rituals. One should generate the bodies of the principal deity and the four [deities], together with their respective consorts. In the context of the condensed practice, all others besides these ten should be omitted. Then, having also omitted the invitation of the wisdom wheel, the offerings, the empowerments, and so forth, one should perform the application of absorption. This is the great samaya of the condensed application of the Bodhisattva Mahāsattva.
Furthermore, the extremely condensed practice is as follows: First, generate the intention to act for the benefit of others and to attain the result for oneself. From the state of emptiness, become one. Generate the celestial mansion together with the principal deity, either sequentially or instantaneously; the retinue is not mentioned here. Having summoned the wisdom wheel, once they have become non-dual, one should hold the mind. Alternatively, perform the application of mantra. Regarding the feast and the torma and so forth, perform the application for those. This is the great samaya of the extremely condensed application of the Bodhisattva Mahāsattva.
Having thus shown the meaning of the application, the stages of holding the mind are taught: First, rely on the Guru offering; second, rely on the Sugatas; third, rely on the winds and so forth; fourth, on the five syllables; fifth, on the vajra; and sixth, on the body. Then, as for relying on the retinue, according to the distinctions of superior or middling faculties, one acts either simultaneously or sequentially.
Then, it relies upon the application of empowerment, blessing, and absorption. Alternatively, regarding the specific times: the yogi at the initial stage should recollect [the guru and so forth] for a single instant, ten instants, a hundred, a thousand, half a session, a full session, and up until there are no intervals between sessions. This is the great samaya of the stages for seizing the mind as long as it is maintained by the Bodhisattva Mahāsattva.
The method for seizing the mind shall be explained. If one desires this through other means, the enemy of the afflictions must be abandoned. Those who desire the state of purity should first abandon conceptual thought. Those who desire to hold [the mind] once it is tamed should [observe] the mind as it arises externally and internally, dissolving downward and radiating upward, and likewise drawing it back within; this is for the purpose of seizing the mind.
Furthermore, whichever yogi knows the three realms and so forth, they should also apply the sword. Having visualized the glorious supreme secret siddhi, the principal deity together with the retinue, one should perform the ritual of the supreme immutable. Whatever is clear to whom, focus on that and meditate. Until it is clear, generate and meditate. If only the hand is clear, focus on the hand. If two, three, and so forth become clear, focus on those. If the principal is clear, focus on the principal; the same applies to the retinue. If all are clear, focus on all. If all do not become clear, perform the fire offerings for pacifying negativity and increasing merit, as well as for pacifying and enriching.
If it becomes clear at times and unclear at others, in order to repel obstructing spirits, one should perform wrathful fire offerings, feast circles (gaṇacakra), and so forth. Likewise, one should perform expulsion, suppression, and the supreme protection. If the two hands are not clear, make them clear with the hand-symbols (mudrā). If the hand-symbols are not clear, make them clear with the light of the hand-symbols. If the eyes are not clear, make them clear by having blood flow as tears and by possessing luster and lines. If the color of the face is not clear, make it clear by filling the three-thousandfold world system with light. Alternatively, if everything is made clear, it is easy even if the subtle eye is clear. Whenever and by whatever means it is not clear, it is accomplished by relying on the gathering of food, drink, and dwellings. Regarding the remedy for unclear visualization: first, the momentary recollection, and then the continuous application for as long as one lives; this is the practice. Once the glorious one has become clear, one performs the activities for as long as they last. This is how the bodhisattva mahāsattva holds the mind upon the visualization. Therefore, regarding the enhancement of meditation: the enhancement of time is known from the momentary recollection above. Now, the enhancement of the visualization will be explained: first, from white to green, each individually and the five combined, is the enhancement of color. From that, from Mount Meru to a sesame seed, is held to be the enhancement of shape. Filling the three-thousandfold world system and the single combined [atom] is explained as the enhancement of number.
Just as the body is enhanced, so too should the mind be trained; likewise for color, shape, and number, and so it is for the speech. Such applications as taught are of two types according to the individual: for those who are subject to conditions, the self-condition is created by light as it is; this is the transformation of the unchanging nature. Just as food, drink, and so forth cause meditative concentration to increase, this is held to be the pith instruction for enhancement through food and the like. Through such applications of enhancement, meditation will increase; the bodies arising from that accomplish all activities. This is the enhancement of meditation for the Bodhisattva Mahāsattva as long as it is practiced.
When one does not apply oneself to meditation and makes the secret mantra the primary focus, the certainty of mantra shall be explained. Mantra recitation is of two types: common and extraordinary. The common mantra shall be explained: visualize oneself, the celestial mansion, and the retinue; this is the recitation focused on clarity. Having focused intensely on the purpose of extracting, burning, and washing away misdeeds, one invokes HŪṂ, RAṂ, and HAṂ; whatever is performed by the manner of a circling firebrand, a garland, or the sun, is the recitation of the application of the tantras.
When there is the mother, the fourfold circle, the twofold circle of the front maṇḍala, the threefold circle according to the retinue, the recitation of the principal deity and the retinue, and the recitation like a prisoner in the heart, there is the manner of the circling firebrand, the garland, and the sun.
This is the recitation for those who desire signs. Now, the specific recitations shall be explained: When the light of the mantra strikes the maṇḍalas, and from that, a host of wrathful deities emerges, it is the recitation for summoning and seizing. When the falling of thunderbolts, such as the sword and so forth, performs the cutting, hacking, and killing, it is the recitation for slaying. When the host of wrathful deities arising from oneself brings forth the flesh and bones of the slain before them, sounding the cries of "Ha Ha" and "Rulu," it is the recitation for the time of approach. When the host of wrathful deities holding wheels turns the wheels upon the brain, it is the recitation for the time of driving insane. When the host of wrathful deities with camels' heads seize and lead [the victim] away, it is the recitation for the time of expulsion. When a host of white light rays emerges and purifies the sins of the gods and so forth, that is the recitation for pacifying. When the essences are gathered by someone, the self-arisen syllables of life are restored, and brilliance and splendor are generated through dedication, it is the recitation for the time of enriching. When the light of the mantra, through the vajra and so forth, burns the feet and the crown of the one to be tamed, while other light rays provide healing, it is the recitation for the time of paralyzing. When from the five-colored light rays, goddesses of incense and so forth emerge, and by offering to them the purpose is accomplished, it is the recitation for the time of offering. When light emerges from an activity, and by dissolving into that, bliss is attained by oneself, it is the recitation for the secret time; focusing intensely on the meaning of total purity, this is the unsurpassed recitation. By completely abandoning the faults of secret mantra, the activity that attains the result will be achieved through this and not otherwise.
This is the samaya for the accomplishment of the recitation of the vajra mantra by the bodhisattva mahāsattva. In order to complete the accumulations and to accomplish other jewels through this, I shall explain the certainty of the feast gathering. All worldly substances without exception are gathered in a number equal to the deities of the yoga. Having completed the preliminaries, such as the ritual of the site and the offerings, then, through the meditative absorption of the deity, one arranges flowers and offerings upon five or ten maṇḍalas and so forth. Then, one draws the secret maṇḍala. At that time, the king establishes the boundaries. The king should take up the accumulation of merit. Through the mudrā arising from non-existence, the four kings are to be attained. From the state of great bliss itself, the goddess awakens him, and he arises in the body. Having expanded the maṇḍala, the king takes [the offerings]. Then, once the accomplishment is complete, the king exhorts the sattva. Having withdrawn the outer wheel, he arranges the individual maṇḍalas within. Just as I enter, the retinue enters into the ultimate meaning. Whoever, accompanied by music, counts the number of the gathering, and having preceded it with drinks and offerings, should also consecrate the feast. From YAṂ, RAṂ, and A, [arise] wind, fire, and a skull-cup. Within are the five meats and five nectars. Having purified them well with the three syllables, the wisdom nectar descends. I make offerings and please the maṇḍala in front. One should complete the branches of the ritual. Upon the blue worldly maṇḍala, one should make offerings to the exterior.
That is the common ritual. As for the explanation of the special ritual: "Relying on the profound emanation, it is definitively applied in four and three ways. The applications for pacifying and so forth should be applied according to the mantra applications. Whoever constantly abides in this, the supreme accomplishment cannot be achieved by any other." This is the application of the gaṇacakra for the bodhisattva mahāsattva. "For a master with little wealth, and for a master possessing meditative concentration, the gaṇapūjā should be taught. From five to ten substances, it is accomplished by one or two masters. It is the application of the daughter of Viṣṇu, or otherwise, like the extensive gaṇacakra. One, two, or up to four maṇḍalas are the offerings. According to the specific capacity of the master, if one undertakes other activities, it is as above; if one does not undertake them, the sins are purified." This is the samaya of the gaṇapūjā for the bodhisattva mahāsattva. Then, the glorious Vajrī, for whoever desires to accomplish [the practice], shall explain the fire offering ritual. The preliminaries are otherwise; there are four hearths according to the four families of the earth: circular, square, semi-circular, and the letter E. These are the characteristics of the shapes of the hearths. White, yellow, red, and black are the colors of the hearths. One should draw a wheel, a jewel, and a lotus; these are explained as the symbols of the hearths. From the syllable RAṂ, light radiates, and from the state of non-objectification, it becomes BHRŪṂ. From that, the celestial palace possesses the colors and shapes of the aforementioned.
One should understand the offering substances as the offerings themselves. As for the blessing of the burnt offerings: within the vessel of non-referentiality, from the syllable Sva, the respective essences expand; through Ha Ho Hrīḥ, all defects are cleared away.
The stages for generating the Fire God (Agni) are as follows: from E arises a triangle, the three essences, and Raṃ; these four syllables appear clearly. Upon a lotus, from that, the Fire God is formed. From the nature of the four colors, he is crowned with the respective family [Buddhas]. At his navel is the aforementioned union, and at his heart are the ten directional protectors. Then, the wisdom Fire God is summoned, blessed, empowered, and his majesty is generated. Having presented the respective offerings, the ladles, vajras, and so forth, which possess color and shape, are blessed.
Then, the pith instructions for the offering: having generated the light of the wood, the butter is applied to all the radiating light. With the three whites and three sweets, general and specific misdeeds are expelled. With rice and grain porridge, the two aforementioned [misdeeds] are individually expelled. With barley gruel and milk gruel, one performs the burning at each respective location. With sesame, [misdeeds] are expelled from within the heart; with the final [substances], one performs the cleansing. Alternatively, with sesame, one enters through the nine gates. Having made those substances yellow, the three whites generate majesty; the three sweets are relied upon for clarity. Through the application of rice and grain, the essences of wisdom are gathered at the crown. Through the application of barley and milk, the essences of beings are gathered in all locations. Finally, through the application of dūrvā grass, they are gathered into the Hūṃ at the heart of the ūrṇā-kośa.
Through the application of butter at the end, even the supreme protection will be accomplished. When performing the application of magnetizing, by means of an offering cake of beef and the like, together with the three circumambulations and so forth, one will swiftly summon and bring others under control. As for the ritual of secret activities: first is the wrathful one of flesh, which causes the light of the hand to radiate. With bone, one draws the wheel above; with nectar, the radiating light delights the emanations. With black grain porridge, the emanations are enraged. With a poison offering cake, one summons; within that, the act of killing is performed with the three powders and poisonous grains. Thus, the ritual of fire is complete. Having completed the aforementioned ritual for the deities to be placed at the heart, and having performed the dissolution and the request to depart, one performs the application of fire while asking for forgiveness. This is the samaya of the vajra fire. It is applied to the aspect of peaceful protection. For longevity, traveling through space, light, and summoning the essence of children and grandchildren, it is applied to the aspect of enriching. Summoning is the aspect of magnetizing; other wrathful activities are the final aspect. Apart from what is to be accomplished by this, it will not be accomplished by any other person. This is the samaya of the fire application of the Bodhisattva Mahāsattva. Furthermore, that which is to be explained next: having completed the ritual of the Supreme Noble One, when performing the ritual of the offering cake, one places all the flesh, blood, bone, grain, and so forth into a vessel without having purified them. Through the application of my own light, they become devoid of intrinsic nature. From that, they become Yaṃ, Raṃ, and A. Inside are the five meats and five nectars; above is a vajra together with a moon mandala.
Consecrate with the three syllables. First, to the maṇḍala in front; then, to the inferior, the middling, and the very inferior, in successive order. Having consecrated all the places, visualize the tongue as a vajra and offer. This is accomplished through the application of twenty-one, a hundred, or a thousand [recitations]. Specifically, the application of the torma should be understood as the application of mantra recitation. Just as one worships the deity in the heart with the water of one’s own bodhicitta, that is not a fruitless result; it is the possessor of fruit, and it is produced by this application. Lacking the gathered substances, devoid of meditative concentration, without preliminary rites, and lacking the proper sequence—this is an obstructive application that the wise should avoid. The vajra hub possessing the wheel, the nature of the fourfold application, from which the infinite siddhi of non-recollection arises—this is the unsurpassed torma. Whoever does not rely on the stages of the torma abandons the application for siddhi. This is the great samaya of the bodhisattva mahāsattva for as long as the torma is accomplished. Furthermore, it shall be explained: when the wise look at the times, [they see] it as like an illusion or an optical illusion. Having thoroughly reversed the view of [inherent] entities, they enjoy the five sensory qualities in that way. The goddesses are always delighted there in the maṇḍala of the being of focus and so forth. It is the supreme flavor that satisfies the mind. One should avoid the application of contact up to the maṇḍala of the śrāvaka vows. This is performed by means of this supreme method.
"It accomplishes the distinguished result"—this refers to the samaya of the bodhisattva mahāsattva regarding the view and so forth. As for "by whom, to whom, and what is performed," this is the activity of the supreme yoga: having inserted the heart-cakra into the great heart-cakra, they become non-dual. Through the fire ignited by the navel-wind, the hosts of deities are ripened. The great tongue-cakra should be visualized as the fire-god. At the time of eating food and so forth, one should visualize the food as the five meats and the drink as the five nectars. From that, with the two hands as ladles, at the time of eating, the deities are pleased by the offering into their mouths. Through light, during the time of pacifying, the obscurations of body, speech, and mind are purified. During the time of increasing, the essences are summoned. During the time of magnetizing, all are brought under control. During the time of slaying, having summoned them, one should imagine them being cut up and their flesh and blood consumed. All food and so forth, as nectars, are offered with the hands, or else offered by a goddess. This is the supreme ritual performed by the short vajra-tongue. This is the great samaya of the inner fire-offering of the bodhisattva mahāsattva. Furthermore, for those sentient beings who, through their inclination, do not primarily practice meditative concentration but primarily perform offerings, the application of the primary offering is explained. Regarding the application of incense, flowers, lamps, perfumed water, and so forth:
Through the application of all ritual activities, one should cleanse and contemplate the purification of all defects. From the melting of the water for the feet, from the syllable traṃ, within a supreme vessel of blazing jewels, from the self-arisen syllable a, the water for the feet becomes immeasurable. Through a, conceptualizations are purified; through oṃ, it blazes. Alternatively, the application for that is: through ha, it becomes white and radiant; through ho, undesirable odors are cleared away; through hrīḥ, intoxication is cleared away. From the melting of the flowers, the syllable puṃ appears; by its light, the flowers are gathered. Reassembling, they become the goddess Puṣpā; from her light, a multitude of flowers arises. During the stage of approach, the five colors are blessed by ha, ho, and hrīḥ. Other offerings are likewise blessed for the purpose of making offerings. Having invited the Buddhas of the ten directions and visualized them clearly in front, one scatters red flowers in front and contemplates them becoming lotuses beneath their feet. This is the sequence of the seat offerings. By reciting the aha ra mantra, one emanates immeasurable hosts of goddesses holding water for the feet in front; with vajra songs, they wash the hands and feet with the water for the feet. Regarding the sequence of the flowers and so forth: first, the goddesses are emanated; second, they are visualized dwelling in the sky; third, they sing vajra songs in the sky; fourth, they offer them to their respective places. Furthermore, the goddesses of the sensory qualities arise from the mantra dveṣa te. The white goddess of form dissolves into the eyes. From the mantra of Padmaratī, the red goddess of sound dissolves into the ears. From the mantra of Karmaratī...
Green fragrance dissolves into the nose, arising from the mantra of Ratnarati. Yellow taste dissolves into the tongue, arising from the mantra of Vajrarati. Blue tactile sensation dissolves into the body; these are the offerings of the five sensory desires.
As for the sequence of the inner offering: from the mantra of Vajrakrodhīśvarī, blue bodhicitta arises. From the mantra of Buddhakrodhīśvarī, white dri chen (feces) arises. From the mantra of Ratnakrodhī, yellow sha chen (human flesh) is explained to arise. From the mantra of Padmakrodhī, red blood in a skull-cup arises. From the mantra of Karmakrodhīśvarī, green dri chu (urine) arises.
All these goddesses have their bodies smeared with the mark of ashes, wear human skins, and hold bells. In their right hands, they hold skull-cups filled with their respective nectars. Visualize these inconceivable offerings in the space before you. Offer them to the tongue with songs. This is the sequence of the inner offering.
Regarding the sequence of the secret offering, or the mantra of Vajrakrodhīguhya: blue is bodhicitta; white, red, yellow, and green are also to be understood as bodhicitta. Offer it into the five places, offer it outside the five places, and offer it into a single place; act in accordance with the body. This is the self-arisen Blessed One, the hero who pleases migratory beings.
Offer the twenty offerings, such as the eight and the wrathful ones. Consecrate the torma offering cake. Whether it is offered by oneself or by the goddesses, offer it by joining them in whatever way is appropriate. Adorn the beginning with the syllable OṂ.
Concluded with a vajra song, this is the application for generating the goddess. Preceded by the name-mantra of whichever principal deity one is practicing, and followed by the mantra of the vajra goddess: pūjāmeghasamudra spharaṇa samaye hūṃ. With this, the offering is presented. Alternatively, for the two vajra oṃs, pūjāya is the second samaya. This pleases the second maṇḍala, the principal deity pleases the retinue, and the retinue pleases the principal deity. For the father, mother, and so forth, it is the same as pleasing the one above. Whether the offering relies on substances, is performed through meditative concentration alone, or is performed with mudrās and mantras, this application is used for the union of two or the union of three, and so on. This is the great samaya of the assembly of offerings for the bodhisattva mahāsattvas.
Furthermore, another point shall be explained: during the times of mantra and meditative concentration, one must examine the activities of Māra. There are two types of Māra: those existing externally and those existing internally. The external should be understood as forms, sounds, smells, tastes, and tactile objects. Regarding forms, those that are clear—such as white, red, and so forth—are the Buddhas; those that are unclear become the forms of Māra. The same applies to pleasant and unpleasant sounds, and likewise to the others. Whatever is shown to be without intrinsic nature, inferior in scent, or primarily focused on conduct, one should examine it in relation to the [appropriate] family. Furthermore, the application of examination is to show the few to those of many families, and to show the small to those of great families.
One should understand the opposite of these. To show the red class to those of the white class; to show others to those of the red class; to show the non-profound to those of the profound class; and to show the profound to those of the non-profound class; to show deities of the conduct class to those of the opposite; to show instructions with signs to those of the signless class; to show the signless to those of the class with signs; to show the limits of method to those of the method class; and likewise for the insight class—these are taught to be outer māras. As for the application of inner māras: generating the humors and altering the intention; even generating wind, bile, phlegm, and their combinations when they do not exist, is also māra. To disparage the holy ones; to constantly lack devotion in one's intention; to be attached to ordinary people; to be angry and to harbor resentment; to be concealing, spiteful, and so forth—these afflictions and secondary afflictions that arise from within the state of meditative concentration are also signs of māra. Constantly having bloodshot eyes; likewise, being flighty and distracted; being discouraged and distracted—all these are signs of māra. When meditative concentration is unclear and lacks continuity; when one is unhappy and has faith in the wrong path—this too is being deceived by māra. Furthermore, one should examine the continuous flow of what becomes māra when teaching the holy ones. Through indulging in the five flavors of food and drink, one becomes excessively desirous; to delight in conventional conduct; and especially, when afflictions arise toward one's own consort of the mudrā class; to rely on a false guru; and to rely on sinful companions.
Lacking interest in meditative concentration and being interested in perverted teachings—this too is a sign of Māra. Attachment, anger, and so forth arise, and their power spreads. One is joined with odors, tastes, and tactile sensations; labored breathing, hiccups, and gasping occur. Such applications are inconceivable and should be known from other sources. If one does not know how to examine the signs of Māra, there will be no authentic result, only perverted results. This is the samaya for examining the deceptions of Māra by a bodhisattva mahāsattva.
Not everything is a sign of Māra; the authentic signs shall also be explained. Regarding the guru of the authentic meaning: one undertakes the generation of bodhicitta, the conferral of empowerment, and so forth. One does not forget the samayas and relies upon the daughters of one’s own family. One relies upon virtuous friends, gathers blue flowers, engages with the volumes of scripture, and holds dharma discussions. One is honored by others and honors others. One sees the entire trichiliocosm, sits upon the sun and moon, turns a wheel above one’s head, climbs to the pinnacle of a stūpa, counts a rosary of rākṣasa beads, wears blue garments on the body, sees a blue-robed image, enters the palace of the Sugatas, burns impurities with fire, blood and so forth emerge from the body, the complexion of the flesh becomes blue, engages with the five nectars, always remains naked, and when one’s own body is cut with a sword, bliss is born.
When others teach the dharma, or when an unattractive form appears on one’s body, or when one is burned in fire, and when such applications occur in dreams, they become stable and unwavering through [the realization of] the lack of intrinsic nature and so forth. This is the samaya for examining the signs of authentic dreams of a bodhisattva mahāsattva.
Furthermore, regarding the examination of the state of the mind:
One is interested in receiving empowerment and interested in guarding the vows.
Immeasurable [compassion] arises for inferior sentient beings.
One develops enthusiasm for the authentic meaning.
One regards sentient beings as equal to oneself.
Afflictions such as pride are diminished.
One is never satisfied with the profound meaning.
There is no attachment to material things.
One always delights in giving.
Even if one’s limbs are severed, there is no confusion.
One is agile in rising and has a healthy complexion.
To one who is in harmony with one’s own deity,
One offers a world filled with a collection of jewels.
One is without doubt and possesses conviction.
Such applications should be understood in detail from the mouth of the guru. This is the samaya for examining the signs of the mind of a bodhisattva mahāsattva.
Regarding the specific qualities of material substances, the direct signs should be examined:
First, regarding painted images or cast statues,
The appearance of the Buddha’s body is the best;
The emergence of the sublime sound is explained as the middling;
Light, smoke, and so forth should be known as the lowest signs.
Regarding the substances used for offerings,
The result of the blessing is the best;
Sound and light are as described above.
Regarding the application of the fire offering (homa),...
The fire in the center is the best of buddhas; the sound arising from it is explained as middling. When the fire comes under one’s own control and acts in accordance with the ritual, it is the lowest. Furthermore, regarding the application of the torma offering: light, sound, and boiling occur; whatever is visualized is brought under control. These correspond to the sequence of best, middling, and lowest. Regarding conch shells, bells, and the like, when sounds arise without being struck, and likewise light and movement occur, they are the same. Alternatively, the signs based on the yoga student shall be explained: at the time of the descent ritual, the student’s knowing everything, speaking, and moving are applied to the sequence of best, middling, and lowest. Furthermore, other lights should be examined: whatever light is white, red, and so forth, if it is clear and meditated upon as an illusion, or if it is not clear and one performs the departure and so forth, and if it is stable, enhanced, and the visualization is clear, this is also a sign of the best. The signs of body, speech, and mind increase through the aforementioned power. If a sound arises from emptiness and reveals the pith instructions appropriate to oneself, and if it reveals the supreme stability of abandoning non-virtue and engaging in virtue, that too is a perfect sign. Furthermore, regarding the application of signs: when beautiful goddesses bestow bliss, when sky goddesses confer empowerment, when the water of bodhicitta descends, and when the hosts of offerings are bestowed, if at that time the mind’s appearances are meditated upon as illusions and lacking inherent existence, and if they become clear, stable, and enhanced, this too is a perfect sign. Furthermore, regarding the application of examination:
Rainbows and blue clouds, the sun and moon filling the thousandfold world-system, black snakes and the like appearing upon the body; a great mansion, a sandalwood grove, a grove of jewels, a blue stūpa or image, blue flowers, and the vajra-holder; or a fresh skull appearing constantly before one—these are the authentic signs.
A crown, a vajra, and a bell appearing constantly before one, or coming into one’s own hands—these are also the signs of the sublime.
Blood and tears actually appearing, the ability to subjugate hungry ghosts, or when overpowering a hungry ghost, it speaking of its vital points, emitting wretched cries, the sound "tse," or wailing and screaming—these are also the authentic signs.
Furthermore, while practicing meditative concentration, if one does not previously examine the signs of the sublime Dharma, but later remembers them, or teaches what was not heard before, and if one comes to directly perceive the dances, mudrās, and so forth, as well as the applications of the vajra and bell that were previously unknown—all of these the Victors have taught to be the signs of the excellent and sublime.
In order to attain the authentic signs and to abandon the false signs, I, the sublime one, shall explain the ritual for reversing those signs.
First, generate the mind of enlightenment (bodhicitta). Wherever the application of signs arises, reverse the intention of being free from the two minds of joy and displeasure. Viewing the mind as a delusion and the view of its being without intrinsic nature like an illusion is the ritual for reversing [the signs].
As for the aforementioned excrement, human flesh, and so forth...
The ritual for averting through conduct is to practice the bodhicitta. For one who constantly guards the samaya, there is no need for forceful application; it is averted by the samaya itself. Offering the body to the yidam deity, confessing the impairment of the samaya, and subsequently taking the vows—this is subduing through confession. Reciting the fierce application mantras and the secret mantras that are not to be transgressed is the ritual for averting through mantra. By the hosts of wrathful deities arising from oneself, a rain of weapons is brought down upon the body; by oneself arising from the expanse of light, the application of the thunderbolt is initiated; and by the wheels of fire and water, this ritual of application is performed—this is averting through the power of meditative concentration. Using white mustard, black mustard, mustard seed, shang-tse, gu-gul, poisonous grains, and so forth, these applications for averting are the ritual for averting through substances. Alternatively, generating the being in the heart in front of oneself as a wrathful deity, and entrusting the activity to the blazing vajra—this too is the application of meditative concentration. Visualizing the syllable ĀḤ at the throat of that [deity], and by the turning of the wheel at the crown, saying "Speak!" will cause them to speak—this too is the application of meditative concentration. The mudrā of the three skulls, the samaya-vajra threatening gesture, and the application of the crossed wheel—these are taught as the application of mudrās. By the application of the auspicious wheel, if [the target] becomes attached, one should visualize them as rotting, putrefying, and falling into pieces.
If anger arises, apply loving-kindness and the like; for delusion, apply the dharmas. Likewise, contemplate the antidotes to non-virtue. Furthermore, if they teach erroneous meanings, contemplate the self, the dharmas, and the subjects as being without intrinsic nature, like an illusion. By that, they are pacified and clarified.
If they demonstrate applications such as signs and mudrās, and if the clarity arises through the application of the human [yoga] after the hero has been placed within the heart, then one should provide a response. Teaching by means of skillful means is insight; teaching insight is joined with skillful means. By giving a response to the introduction, they are pacified and clarified. The secret play is also like that. Therefore, the wise should at all times contemplate this application.
Regarding some applications of the māras, they are perfected not by insight but by conduct. Through this, accomplishment will be achieved. Regarding the reversal of this application, there is also accomplishment through the union of two, the union of ten, or the union of all. This is the great samaya for the Bodhisattva Mahāsattva for as long as the māras are to be repelled.
In order to subdue those who are intent on harming oneself and others, one should contemplate this application. On a delightful and beautiful site, having completed the preliminary activities, generate the body as desired. Once the recitation and dissolution for the individual [deities] such as the peaceful ones are complete, repel [the obstacles] with the feast and the torma. If they are not subdued by that, then with a sword at the right foot and an iron hook at the left, through this application...
Perform the immovable stance with the right and left; this is connected to meditative concentration. It is accomplished by reciting the secret mantra of the sword, and the striking is likewise. Alternatively, for the ritual of suppression, one should properly focus the visualization upon the patient or their effigy. On the right foot is Mount Meru, marked by a blazing crossed-vajra. The Great Kings and World Protectors are above, and the four wrathful deities are below. At the knees are makara banners; generate the five wrathful deities at the five locations. On the left is a hook or a vajra. Having performed the application of summoning and so forth, by pressing upon the heart, the bhūtas will vomit blood, uttering unbearable cries of lamentation, and even the Great Gods will tremble. Alternatively, generate a mass of fire within the heart; it will blaze and burn. Whichever World Protector is to be subdued, it is accomplished by the aforementioned or the ten wrathful deities. In particular, for the application regarding nāgas, the suppressors are the five garuḍas; alternatively, begin with a blazing lotus in the heart. The five are well-situated upon the five, and they are seized by the application of the five. At the four—the knees and shoulders—visualize four unimpeded wheels; burn them with the vajra and seize them with the hook. This application is sublime. Furthermore, another sublime application is as follows: one who abides in the body of a Sugata holds five unimpeded five-pronged [vajras] in the right. On the left, above the channels, from the syllable su arises a jewel upon a stone; visualize the fivefold arising from khoṃ śa. Having summoned them perfectly with light rays and empowered them with capability, [the rite is complete].
I enter through the nine apertures and so forth,
Stirring the navel wheel,
And having fanned it upward with the right vajra,
It is taken up by the left.
The left union is most marvelous.
Alternatively, it should be burned within;
By that, accomplishment will be attained.
Place it in a copper or other red vessel,
And restore it with nectar.
Afterwards, return it to its own place.
Visualize the eight blazing spokes of the wheel
In the eight locations;
By burning, it is scattered by the wind,
Washed, and made into the bodhicitta drop.
Blessed as the glorious body,
Having attained empowerment, recite the secret mantra of the body.
By this, the malevolent are cleared away.
Through this sublime method, for oneself and others,
One swiftly performs activities of benefit and harm.
Therefore, this is the supreme method;
It is not found through other applications.
This is the great samaya for warding off obstacles as long as necessary for the Bodhisattva Mahāsattva.
For whoever wishes to subdue the malevolent,
The sublime ritual of slaying is as follows:
In a terrifying place such as a charnel ground,
Draw a wrathful maṇḍala with poison.
Having made an image of the malevolent one
From footprints, clothing, and so forth,
Insert the name and clan into its heart.
Perform the application that generates heat.
Then, bind it with five-colored threads.
It should be placed inside a fresh skull of one who has died without issue.
From its light, it becomes the syllable nṛ,
And from that, it becomes the actual form.
The hosts of wrathful deities emanated from me
Fill the immeasurable worlds.
By reciting the mantra for vajra-summoning, the four [implements] such as the hook radiate forth. Having summoned whoever is the target, one should press down upon them from above with a ritual seal or Mount Meru. All the deities of the blessing are separated by the wrathful activity-deity; they are struck with blazing fire, hooks, and ritual daggers. The master of the life-channel, in the form of a brahmin, is fumigated with the incense of a fierce wrathful deity. Through the power of wrath, he causes blood to flow and devours the corpse. From myself and the wisdom wrathful deity, the five emanations arise from the mantra. These sever the body and reduce it to powder. For those who are not accomplished through all those applications, they are killed by the three powders. If one performs the rite of the great thunderbolt using iron filings, copper filings, and iron ore, there is no doubt that they will be killed by the application of all the maṇḍalas. If they are not killed by that, they should be killed by the ritual dagger alone. Having made the wrathful deity concordant with the metal of the same class, accomplishment is achieved through the application of all the maṇḍalas. Whether it be the application of the sword or the application of the vajra hammer, they will be swiftly accomplished; or else, it is the supreme method of killing. White mustard, black mustard, and likewise all types of poisonous grains are accomplished through the application of the small wrathful deities. Having mixed poison with intoxicating water, through the application of a poisonous black snake, once they have been summoned and poured into the mouth, if one performs the application of the black snake within the body—
It will undoubtedly be accomplished. Alternatively, through the application of the mamo [goddesses], if one places the blood of a contagious fever and poison inside the skull of a woman with braided hair, and then pours it into the mouth through the application of the "Black Heart" mamo, the victim will become intoxicated and die. If one turns the wheel of the brain within the skull, or alternatively, in the skull of a leper, having first performed the summoning, and then through the application of the leper's blood, fills the interior of the body with iron flies, iron scorpions, insects, and so forth, and applies them to the pores of the skin, the victim will die of leprosy. By using the blood of a contagious fever and intoxicants mixed with the blood of a sheep and an ox, and having thoroughly prepared the "mad-making" application, if one possesses the wheel of a deer, the victim will become mute. One should apply the "Mount Meru" application to the tongue. Alternatively, for the application of suppression, in a spring facing north, one should place the name and clan of the target inside a six-piece skull. If one performs the summoning and so forth, death will occur within seven days. Alternatively, I shall explain the secret method through meditative concentration alone: having first performed the summoning, one visualizes a devourer with its mouth wide open in front. If one strikes a ritual dagger into the crown of the head, the blood will flow from the feet and the devourer will perish. If one acts in this way, the path of rebirth is severed; this is the supreme ritual for killing. Alternatively, for one who has become the crown of the head, one visualizes a collective vajra in front, black in color and blazing, encircled by a garland of fire. Through the application of the three-fold light, the vajra enters the crown of the head, and the light rays burn from the heart.
It also destroys the vital drops (bindu). Alternatively, by stimulating the navel wheel with black rays of light, one burns it through the power of blazing fire. Having drawn down the seminal fluid from the crown, one burns it within the fire of the feet, or else one burns it in the mouth of the devourer. Alternatively, the vajra syllables are made clear; from the crown down to the anus, one strikes with the vajra, thereby destroying the syllables of the anus. Alternatively, within the heart, fire arises from the syllable raṃ; by burning with fire within fire, the vajra reduces it to ashes. By this, the malevolent are subdued.
Alternatively, upon a black wheel, having clearly visualized the object of the rite, one imagines an inconceivable black snake within the heart arising from the syllable phu. Having summoned the black snakes of the three-thousandfold world system, one dissolves them into it. From the snake, iron gnats and thorns emerge from the pores of the skin, and they are burned by fire. This is the supreme method.
Furthermore, regarding the intention to kill: having visualized the syllable at the navel, fire blazes from below arising from raṃ. One strikes from above with a vajra-kīla. By means of light rays in the form of iron thorns, the syllables are agitated and burned; this is accomplished through the application of the departure. Therefore, it is taught as profound.
Alternatively, one visualizes nṛ at the heart, or the first letter of the name. Through the application of five-colored light rays, the syllables are rendered malevolent. From the crown down to the feet, the wise one fills [the body] with black light rays. With a whirlwind of light rays, the enemy itself is tossed upward and the syllables are burned. One performs the application of black substances.
Within a triangle arisen from RAṂ, filled with a host of black serpents, the disciples to be tamed are summoned inside; then the application of the iron nail and the sun should be performed. By merely performing this application, even the great fierce ones, the great Māras, Maheśvara, Mahādeva, and so forth, will be accomplished like a vajra. Alternatively, through the great power of Maheśvara, in this application of the reasoning, by means of the moon’s rays, their visualization falls into the water. Abiding in this supreme application, through the application of poison and fire, they will always be brought to death. This is the great secret samaya of the Bodhisattva Mahāsattva.
Furthermore, one should rely on the vajra application, in which all applications for the attainments reach their culmination. From the causes of the four activities, a most beautiful vajra is fashioned. It is transformed into whatever shape is desired. Melting into light, it arises from HŪṂ as a blazing, radiant vajra. From that, the supreme body of the Vajra Mind dissolves non-dually, and through the blessings, empowerment, offerings, and praise, the entrustment of activity and the recitation of the mantra melt into light. From that, the five-colored vajra is generated in accordance with the activity. Reciting either "Vajrasattva" or one's own root mantra, the signs of wisdom are summoned; one should then begin the application of the transforming light. Through this application, all activities without exception will be accomplished. Even the bell, rosary, and so forth, arise from the process of consecration.
"By this, all siddhis without exception will be accomplished, and not otherwise." This is the great samaya for the accomplishment of substances by the bodhisattva mahāsattva. As for the application of the ritual bath: having purified the vase, one generates the Blue-Clad One within the four lotuses. Once the ritual of accomplishment is complete, by means of the application of the pure mantra, the river of wisdom is blessed. By merely bathing whomever [with it], all siddhis arise. "Whoever abides in the ultimate truth, by merely bathing [them] with the flowing river of the goddess, all desires will be accomplished." This is the vajra-bath samaya of the bodhisattva mahāsattva.
Not abiding in meditative concentrations, but constantly composing fierce mantras, in order to accomplish [the goal] like a jewel, the certainty of the mantras shall be explained:
Oṃ namo vajrapāṇi mahāyakṣasenāpataye vajrakrodha nīlāmbaradhara hūṃ hūṃ phaṭ.
Oṃ namo sarvadharmakuru bandhaye hūṃ phaṭ.
Oṃ namo vajrakrodhīśvari mu hūṃ hūṃ phaṭ.
Oṃ śāntiṃ kuru svāhā.
Puṣṭiṃ kuru svāhā.
Vaśaṃ kuru nama hrīḥ hūṃ māraya māraya śatrūṃ phaṭ.
Oṃ stambhaya stambhaya hūṃ baliṃ baliṃ gṛhṇa gṛhṇa khāhi khāhi akāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt hūṃ phaṭ.
Oṃ ratnīśaye dhavaramukhaṃ kuru hūṃ phaṭ.
Oṃ sarvadeva māraya chinda chinda hūṃ phaṭ.
VINDA VINDA HŪṂ PHAṬ | GṚHṆA GṚHṆA HŪṂ PHAṬ | HANA HANA HŪṂ PHAṬ | TATHĀYA TATHĀYA HŪṂ PHAṬ | JĀLA JĀLA HŪṂ PHAṬ | SURU SURU HŪṂ PHAṬ | MURU MURU HŪṂ PHAṬ | NĀŚAYA NĀŚAYA HŪṂ PHAṬ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ PHAṬ | HASAYANA HASAYANA HŪṂ PHAṬ | KILI KILI MĀRAYA HŪṂ PHAṬ | SPHOṬAYA SPHOṬAYA HŪṂ PHAṬ | NĀGARĀJA NĀGARAKṢA | YAKṢA KURU SARVA RAŚA RAKṢA RAKṢA | VIDHVANSAYA HE BHAGAVĀN KURU KURU | VAŚAṂ KURU HŪṂ PHAṬ | OṂ APASMĀRA VINĀŚIKARA HŪṂ HŪṂ SVĀHĀ | PRETI VANAŚOKA HŪṂ PHAṬ | OṂ ŚUDDE ŚUDDE VIŚODHA VIŚODHANI SARVA PĀPAṂ VIŚODHANI HŪṂ PHAṬ | OṂ JVALA JVALA SARVA PĀPAṂ DAHANI VAJRA JVALA HŪṂ PHAṬ | OṂ GULAPĀYA GULAPĀYA SARVA PĀPAṂ DHARMĀ ŚUDDE ŚUDDE HŪṂ | OṂ GṚHṆA SARVA ŚATRŪṂ MĀRAYA MĀRAYA NĀŚAYA SARVA DAHA VAJRA HŪṂ PHAṬ | PARAVITTVAṂ | RAKṢAVITTVAṂ | YAKṢAVITTVAṂ KARMA GHOṚU VITTVEṂ MĀRAYA HŪṂ PHAṬ.
This is the great samaya for the accomplishment of the vajra mantra of the Bodhisattva Mahāsattva. Furthermore, that which is to be explained: for the sake of accomplishing the supreme goal, one should explain the ornament of reality (tattva) in order to accomplish it like a jewel. One who increases the jewel should always contemplate this meaning: at the heart, sixteen, eight, or four [petals], with method and insight blazing from the crown, one should contemplate white, circular bindus. One should meditate on the eight syllables of the four elements on the right and left.
By means of the five or ten [channels] arising from that,
And relying upon the drops (bindu),
One should arrest the movement of the sense faculties.
Those who always abide in this,
Which consists of the nature of both arising and entering,
And remaining, experience the bliss of yoga.
Alternatively, those arising from the heart,
The five, or blood, water, and bodhicitta,
Possessing the application of the spear and sword,
One should imagine the lotus of the throat opening.
Training in inclining toward the directions,
The opening, the movement of the drops coming and going,
Having trained here in arising and entering,
The yogi experiences bliss.
Whether one by one or up to five,
The path of bliss for the yogi disciple,
In the abodes of Amitābha,
In the forms of forty, thirty-two,
Sixteen, or eight,
The four elements and the sixteen vowels
Cause them to revolve to the right and left.
That which is the hero from the center,
Arresting the movement of the sense faculties,
And likewise opening the great bliss,
Abiding in this arising and entering,
One constantly accomplishes great bliss.
That which is in the house of the crown,
Seventy-two, sixty-four,
Thirty-two, eight, and four,
Two vowels and one consonant,
Perfectly endowed with the four elements,
The manner of moving above and below,
Filling the sense faculties,
Or else, between the Brahma-aperture and the brow,
One performs the application of opening the five channels.
The navel is the hero, the lord of the secret;
Through the application of eight or twenty,
The vowels and consonants blaze with half-measures.
That which is the hero, by the power of the winds,
Trains in the five channels at the heart.
It is that which obstructs the senses. Some, during the stages of training, [practice] the union of the sun and vajra; some assert it to be the syllable and the drop. Four are the individual trainings, and one is the training in the knots. Whoever dwells constantly in this accomplishes great bliss; it is not taught through other methods. Alternatively, the obstruction of the senses and the union of the five channels are not taught; whoever dwells in this union achieves accomplishment through descending and reversing. As long as [the practice] is not taught for the upper wheels, one should undertake these four of the vajra union. In the forms of thirty-two, sixteen, eight, or four, through the union of these four alone, one should perform the descending and reversing. Or, relying on eight and two, the descending is applied to the upper and lower [wheels] in other ways. Through descending, joy is generated; through reversing, joy is generated. That which arises in the middle, and that which arises in the continuum—these are taught according to the families. Whoever practices the union of another family should perform the union with a messenger of another family. When one's own kindred [consort] is present, having blessed her, one performs the non-dual union. The sublime bliss descends constantly; through this union, the joys arise in succession, and the siddhi of the mudrā is accomplished. Whoever performs this union with a girl born of karma, a wisdom girl who is an emanation, the consort of the left, or a girl arisen from the heart—relying upon these, the yogi...
It is that which generates primordial wisdom. At the time of the final activity, by binding the waist with a cord and reversing [the flow] with the hook of the breath, this occurs and not otherwise. As for other applications as well: the sun-fire blazes at the navel; having drawn down the bodhicitta from the crown, the bliss of joy is accomplished. By that which constantly blazes from elsewhere, it blazes from the tip. Whatever yogi performs here—the reversal of the bodhicitta, the prior generation of the wind, and the blazing within its own abode—that is the practice of the yogi.
Alternatively, by the application of opening and closing, the wind of activity is stirred, and the buddhas are summoned from the realm of Akaniṣṭha; the eight fields and so forth are summoned, and the siddhi of yogic wisdom is attained. All the yoginīs, having filled their skull-cups with bodhicitta, whoever focuses upon them will always accomplish great bliss. By all means without exception, one should wear a rosary of pills around the neck. Through the application of the snake-noose, by embracing, the siddhi arises. Wherever one bestows bliss upon the yoginīs, the glorious Vajrī of manifold forms—by focusing upon this, the yogi’s desires are accomplished just like a vajra.
When one focuses upon the application of the principal [deity] and becomes clear, emanations and blessings are radiated in the ten directions to whichever fields are appropriate. When, through that application, the fields are completely transformed, [the result is achieved].
Everything is accomplished as great bliss. Alternatively, having clarified the yoga of great bliss, it pervades so that the hair stands on end, and the three appearances arise. Through all these, the yogi generates great bliss. Alternatively, by abandoning the application of the wheels, one meditates on the bindu in the four, eight, or sixteen locations. Through the shifting and entering of all these, the yogi generates bliss. Whoever dwells constantly in this, for six or twelve months, through the application arising from that, the yogic siddhi is accomplished. Buddhas, bodhisattvas, yogis and yoginīs, and the entire assembly of messengers and retinues, will always bestow bliss. All the hosts of harm, such as māras and yakṣas, will be completely pacified without exception. Whoever has misconceptions regarding this meaning, even if they are like sandalwood in summer, will be constantly ruined by whatever is bestowed upon them. All the secret meanings should be guarded like the finest fragrance, camphor. Whoever deviates from this will have no fruit and will fall into the lower realms. They will be killed by ḍākinīs, sorcerers, rākṣasas, vetālas, and all the rest. Just as lion’s milk poured into a vessel [is lost], there is no siddhi. Like sandalwood from the heart of a snake, the wise do not bestow the teaching upon one who becomes arrogant upon seeing the volumes. To such a person, the secret should not be shown. Whoever is a suitable vessel and possesses a stable character—
Giving away one’s body and possessions, being without doubt, and being secret; with a humble spirit, the wise should always bestow this upon sentient beings. Although it is improper for a deluded person like me to compose this method of accomplishment, I have composed it for the benefit and welfare of sentient beings. Whatever faults may be present herein, I ask the wise and the holy to be patient. Through the virtue of composing this method of accomplishment, may the well-spoken teachings of the Victorious One flourish everywhere; and having beheld the faces of those holy ones who always achieve supreme bliss, may all beings attain all siddhis and be forever free from suffering.
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.