Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Arrangement of Deities in the Vajradhātu Maṇḍala provides a technical and philosophical mapping of the deities within the Vajradhātu system, framing them not as external entities but as the embodiment of transformed consciousness. The text argues that the deities represent the result of turning away from cognitive errors—such as signs, erroneous dreams, and perverted actions—to realize the nature of signlessness, wishlessness, and emptiness. By linking specific deities like Vajrasattva and Vajradharma to the purification of habitual tendencies and the transcendence of extremes, the work commits the reader to a path of meditative transformation. It integrates the psychological progression of the practitioner, from the path of preparation to subsequent attainment, with the structural layout of the maṇḍala. The text further justifies the appearance of wrathful deities as intentional pedagogical tools for subduing afflictions and explains the manifestation of the four wisdoms of the expanse of reality, thereby bridging the gap between abstract emptiness and the ritualized form of the maṇḍala.
Provenance
About this text
A treatise on the arrangement of deities within the great Vajradhātu maṇḍala, the Vajradhātumahāmaṇḍalasarvadevavyavasthāna belongs to the Yoga Tantra tradition. The work is attributed to the Indian author Muditākoṣa. It was translated into the Tibetan language by Padmākaravarman and the monk translator Rin chen bzang po. This classical Tibetan translation is preserved in the Tengyur, volume རི, where it comprises eight pages and is situated within the Yoga Tantra Treatises collection. The work provides a technical and philosophical mapping of the deities, framing them as embodiments of transformed consciousness rather than external entities. It argues that deities represent the result of turning away from cognitive errors—such as signs, erroneous dreams, and perverted actions—to realize the nature of signlessness, wishlessness, and emptiness. By linking figures like Vajrasattva to the purification of habitual tendencies and the transcendence of extremes, the text integrates the practitioner's psychological progression with the structural layout of the maṇḍala. A scholar or serious reader consults this work today to understand the meditative transformation and the justification for the appearance of wrathful deities as intentional pedagogical tools within the Vajradhātu system.
Sanskrit title
Vajradhātumahāmaṇḍalasarvadevavyavasthāna
Indian author
Muditākoṣa
Tibetan translators
Padmākaravarman, bod kyi lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “The Arrangement of Deities in the Vajradhātu Maṇḍala” (Toh 2504), machine draft, 2026.https://naxiai.com/tibetan/works/toh2504
Summary & commentary
Significance
This work is significant for its synthesis of Tattvasaṃgraha Tantra principles with the structural organization of the Vajradhātu maṇḍala. It demonstrates how the tradition conceptualizes the deity as a mirror of the practitioner's own purified wisdom rather than a separate object of devotion.
Structure
Passages
Section
Description
1-6
Introduction and Conceptual Framework
Establishes the titles and defines the nature of the deities as the result of turning away from cognitive distortions to realize primordial wisdom.
7-8
Path Progression and Attainment
Describes the practitioner's journey through the paths of preparation and seeing, and the subsequent attainment of non-clinging bliss.
9-11
Tantric Justification and Iconography
Addresses the role of Vairocana, the function of wrathful deities in subduing afflictions, and the manifestation of the four wisdoms of the dharmadhātu.
Themes
Transformation of Consciousness (2-6)
The Path to Enlightenment (7-8)
Symbolism of Wrathful Deities (10)
Non-duality and Emptiness (3-5, 8)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Arrangement of Deities in the Vajradhātu Maṇḍala·
In the language of India: Vajradhātumahāmaṇḍaladevasarvavyavasthāna-nāma. In the language of Tibet: rDo rje dbyings kyi dkyil 'khor chen po'i lha rnams kyi rnam par gzhag pa zhes bya ba (The Presentation of the Deities of the Great Vajradhātu Maṇḍala). Homage to Mañjuśrī Kumārabhūta!
Homage to the Great Vajradhara, whose body is completely filled with bliss, having utterly abandoned conceptualizations such as attachment and aversion. In order for those who desire this family to realize the Mahāmudrā, I shall write this presentation of the great Vajradhātu maṇḍala.
In that regard, it is the state of being free from all stains of attachment and so forth without exception. Because it is the cause of other extraordinary qualities, it is the essence of the mirror-like wisdom (ādarśa-jñāna). Because it is free from the nature of all distinctions without exception, it is the essence of the wisdom of equality (samatā-jñāna). Because its nature is free from all errors without exception, it is the essence of the discerning wisdom (pratyavekṣaṇā-jñāna). Because it is the cause that produces benefit for all beings without exception, it is the essence of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Because it is free from the two—subject and object—it is the essence of the utterly pure expanse of reality (dharmadhātu).
Therefore, since it is also the identity of the mirror-like wisdom and so forth, it is the essence of all buddhas. Because it is the identity of emptiness that turns away from all objects of observation, it is Vajrasattvī.
The Jewel Lady of Mind is that which turns away from all signs without exception and possesses the nature of signlessness. The Dharma Lady of Mind is that which turns away from erroneous dreams and possesses the nature of wishlessness. The Action Lady of Mind is that which turns away from perverted aspirations and possesses the nature of non-formation. This is because the four consorts of the families, such as Vajrasattvī and the others, are respectively the essence of the four doors of liberation, such as emptiness and so forth.
Likewise, Vajrasattva is so called because he turns away from conceptualizing the limits of the external vessel-world and becomes the essence of the emptiness of the great, thereby acting as the cause for generating bodhicitta. Vajrarāja is so called because he turns away from the perception of the eyes and so forth, becomes the essence of internal emptiness, and acts as the cause for summoning those who have generated the mind of enlightenment. Vajrarāga is so called because he turns away from the perception of forms and so forth, becomes the nature of external emptiness, and acts as the cause for the passion of those who are summoned. Vajrasādhu is so called because he turns away from the perception of the internal and external sense bases, the body, and the environment, becomes the nature of internal and external emptiness, and acts as the cause for generating mental joy in the minds of those who have become passionate.
The nature of the four—great emptiness and so forth—which serve as the causes of the mirror-like wisdom through the complete transformation of the habitual tendencies of the eye, forms, and so on, is Vajrasattva and the others. Because it turns away from the apprehension of emptiness and becomes the essence of the emptiness of emptiness, and because it serves as the cause for the empowerment of the victory banner of those in whom bodhicitta has increased, it is Vajraratna. Because it turns away from the apprehension of the ultimate and becomes the essence of the ultimate emptiness, and because it serves as the cause of majesty characterized by the granting of fearlessness to those who have obtained empowerment, it is Vajratejas. Because it turns away from the apprehension of the conditioned accumulation of merit and becomes the essence of the emptiness of the conditioned, and because it serves as the cause of the characteristic of loving-kindness for those who have attained splendor, it is Vajraśrī. Because it turns away from the apprehension of the unconditioned accumulation of enlightenment and becomes the essence of the emptiness of the unconditioned, and because it serves as the cause of the unsurpassed joy of the gift of Dharma for those characterized by raising the victory banner of loving-kindness, it is Vajrahāsa. Through the transformation of the afflicted mind itself, it serves as the condition for the equality of the wisdom of equality that abandons distortions; thus, the nature of the four—emptiness of emptiness and so forth—is Vajraratna and the other four.
Because he has turned away from the apprehension of the extremes of superimposition and deprecation, he has become utterly empty; and because he is the cause for generating the meditative concentration of those who have entered into the joy of the gift of Dharma, he is Vajradharma. Because he has turned away from the apprehension of cyclic existence, he has become characterized by the emptiness of being without beginning or end; and because he is the cause for generating the wisdom of suchness in those who have perfected meditative concentration, he is Vajratīkṣṇa. Because he has turned away from the apprehension of not relinquishing the side of virtue, he has become the nature of the emptiness of non-rejection; and because he is the cause for engaging those who have entered the wheel of Dharma in teaching the Dharma to those to be trained, he is Vajrabhāṣa. By the very nature of the transformation of the mental consciousness, the wisdom of individual discernment—which is the nature of being secluded from the aforementioned distortions—becomes its retinue; thus, its nature as the fourfold emptiness, such as utter emptiness and so forth, is precisely Vajradharma and the others. Because he has turned away from the apprehension of the qualities of the dharmakāya, such as the powers and the fearlessnesses, he has become the nature of the emptiness of all phenomena; and because he is the cause for those with the fortunate lot to realize ultimate emptiness, he is Vajrakarma. Because he has turned away from the characteristic of apprehending specific and general characteristics, he has become the nature of the emptiness of specific characteristics.
Because they serve as the cause for gathering those who have entered into the activities, they are the Vajra Protector (vajrarakṣa). Because they are without objective apprehension and have turned away from objective apprehension, they have become the nature of non-apprehension and emptiness; and because they pacify the obstacles to protection and so forth, they are the Vajra Yakṣa (vajrayakṣa). Because they have turned away from non-existence, they have become the nature of the emptiness of the essence of non-existence; and because they act as the Vajra Body, Speech, and Mind for those engaged in the performance of such activities, they are the cause for the perfection of all accomplishments, and are thus the Vajra Fist (vajramuṣṭi).
Because they are the retinue of that nature which is free from the aforementioned distortions—the wisdom of accomplishing activities that is the essence of the transformation of the consciousnesses of the eye and so forth—they are the Vajra and so forth, which are the nature of the emptiness of all phenomena and so on. Likewise, because they have turned away from the objective apprehension of avarice, immoral conduct, anger, laziness, and so forth, and have become the nature of the perfections of generosity, ethical discipline, patience, and diligence which are their very antidotes, that Lord of Yoga, whose nature is the non-dual wisdom of the Great Seal (mahāmudrā), is the nature of the four secret offerings: the Vajra Goddess of Charm (vajralāsyā), the Garland (vajramālā), the Song (vajragītā), and the Dance (vajranṛtyā). Since the Vajra Goddess of Charm and the others are the nature of the perfection of generosity, likewise, [they are the antidotes to] corrupted insight and—
By turning away from distraction, wrong pride, and the lack of skillful means, one becomes the nature of the perfections of insight, meditative concentration, aspiration, and skillful means. This very sovereignty of the essence of non-dual primordial wisdom (jñāna) is the nature of the outer offerings: vajra incense, flowers, lamps, and fragrance. Vajra incense and the others are, respectively, the essence of the four perfections beginning with the perfection of insight.
That very [wisdom], by turning away from lack of faith through conviction in the Mahāyāna and so forth, is the nature of faith and is thus the vajra hook (vajrāṅkuśa). Because it is the nature of conduct characterized by diligence that turns away from turning back from entering the Mahāyāna, it is the vajra noose (vajrapāśa). Because it is the nature of mindfulness that turns away from forgetfulness and turns away from the purpose of [mere] conceptual cutting, it is the vajra chain (vajrasphoṭa). Because it is the nature of meditative concentration (samādhi) that turns away from ignorance regarding phenomena and is the essence that demonstrates all phenomena as unarisen, it is the vajra bell (vajraghaṇṭā).
Therefore, that very Great Yoga, which is the nature of skillful means and insight, is the vajra hook and so forth, as it is the essence of faith, diligence, mindfulness, and meditative concentration. What is the definite order of the stages? On the path of accumulation (sambhāramārga), one generates the mind of enlightenment (bodhicitta) and receives the instructions.
On the path of preparation, one generates an attachment to suchness and the mental joy of that attachment. On the path of seeing, empowerment is bestowed in order to make the vision of the Dharma continuous. On the second bhūmi, fearlessness is generated in order to make one’s power unassailable. On the third bhūmi, by the power of the Sugata’s compassion, that bodhisattva raises the banner of loving-kindness. On the fourth bhūmi, the Sugata turns the wheel of Dharma for that bodhisattva. On the fifth, that very wheel of Dharma is the power of meditative concentration. On the sixth, the wisdom that brings that very meditative concentration to perfection is generated. On the seventh, that very bodhisattva generates compassion for sentient beings. On the eighth, he himself turns the wheel of Dharma. On the ninth, he makes offerings with uncontaminated offerings. On the tenth, he is empowered as the banner of Dharma. Through the great wisdom of the Dharma of the tenth, on the eleventh, he pacifies obstacles and abandons the latent tendencies such as delusion and the predispositions of negative states. On the twelfth, his body, speech, and mind are indestructible like a vajra, and he reaches the culmination of perfect buddhahood. Then there are the wisdom of the expanse of phenomena, the mirror-like wisdom, the wisdom of equality, and the wisdom of individual discernment.
Through the all-accomplishing wisdom, one experiences bliss without clinging to emptiness, signlessness, wishlessness, and the unconditioned as subject and object. During the state of subsequent attainment, one engages in generosity, ethical discipline, patience, diligence, meditative concentration, insight, aspiration, skillful means, the faculty of faith, the faculty of diligence, the faculty of mindfulness, and the faculty of meditative concentration. The definite number of these should be understood from below. Therefore, the deities of the Vajradhātu are fixed in their order conventionally. This concludes the first chapter, which teaches the ultimate yoga from the presentation of the deities of the great Vajradhātu maṇḍala.
Furthermore, that which is to be expressed next: I shall write a brief summary of the conventional certainty of the deities who constitute the four roots. Regarding that, Vairocana is certain to have four faces; Vajrasattvī and the others are certain to be samaya-mudrās. Akṣobhya and the others are always one-faced. Vajrasattva possesses two faces. Vajrasādhu possesses one face. Lāsyā and the others assume the attire of women. Aṅkuśa and the others assume the attire of wrathful deities. If it is asked why Vairocana is certain to have four faces, it is because he honors the Vajra Master; as it says in the Vase:
"Because it is said: 'In order to please the Sugata Master, Vairocana gazes in the four directions.' If it is argued that Vajrasattvī and the others are not to be understood as samaya-mudrās, that is taught for the sake of those to be trained. As it is said in the Tattvasaṃgraha Tantra: 'For the benefit of the non-Buddhists, the Buddha and the Noble Lady are presented with mudrās.' If it is then argued that it is illogical for Akṣobhya and the others to gaze toward Vairocana, that is in terms of the wisdom of the dharmadhātu. As it is said in the Krodha Tantra: 'Just as from the great earth, plants and the like arise, so too from the wisdom of the dharmadhātu, the other wisdoms arise.' Regarding Vajrasattva and the others, they are described as having two faces, while Vajrarāja and the others are certain to have one face; this is in terms of the principal deity. As it is taught in the Ghanavyūha Tantra: 'The uncommon [deities] each gaze with two faces, while the common principal one is singular; Vajrarāja and the others are taught to be certain of one face.' As for Lāsyā and the others assuming the attire of women, this is taught in terms of the inclinations [of practitioners]. As it is said in the Mahāvairocana Tantra: 'Because the inclinations of sentient beings are diverse, the Buddha’s body is displayed in any way whatsoever.'"
As for the question: "What is the manner in which the Vajrāṅkuśa and others assume the appearance of wrathful deities?" It is because they subdue the māras of the afflictions and so forth, and possess the characteristics of siddhis and the like; this is an intentional teaching. As it is said in the Mañjuśrī Tantra: "Because they subdue the māras of the afflictions and bestow the supreme siddhi, the Vajrāṅkuśa and others are certainly established solely in the appearance of wrathful deities." Therefore, since these Victors are mentioned in the pure words of the Sugatas, if one were to understand them otherwise, it would be a severe violation of the samaya, like describing the qualities of milk to a person blind from birth; it is not worthy of being answered. Nevertheless, out of the power of compassion, I shall speak a little.
As for the question: "What is the definite order?" It is explained as follows: from the wisdom that is free from the duality of subject and object, that very [wisdom] abides as the essence of clarity; it does not differentiate between self and other; it is the experience of the truth; and it becomes the cause for acting for the benefit of beings. That very [wisdom] is the reversal from conventional signs, because it reverses them gradually. Thus, the certainty of the principal [deity] is with the retinues, and the respective certainties of each are applied as appropriate. They are applied as appropriate to generosity and so forth, but since this has been taught extensively elsewhere, I have not done so here for fear of being too wordy. As for the "innumerable," according to the former position, it is because they would be incomplete and unnecessary.
According to the latter [view], the four wisdoms of the expanse of reality (dharmadhātu) arise, and since each of these possesses four aspects of qualities, and since for [deities] such as Lāsyā and the others, the outer and inner offerings, the summoning, the entering, and so forth are sufficient, the deities of the Vajradhātu are thus definitively established in number and order from the perspective of the ultimate.
This concludes the second chapter, which teaches the conventional and ultimate yoga from the presentation of the deities of the Vajradhātu maṇḍala. This concludes the Presentation of the Vajradhātu Maṇḍala, composed by the master Mutita Koṣa. It was translated, edited, and finalized by the Indian abbot Padmakaravarma and the Tibetan translator, the monk Rinchen Zangpo.
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.