Initiation cards (Tsakalis), early 15th century. Tibet. Opaque watercolor on paper; Each 6 1/4 x 5 3/4 in. (16 x 14.5 cm). The Metropolitan Museum of Art, New York, Rogers Fund, 2000 (2000.282.1–.25)
«Tsakali cards were used by a practitioner, usually a monk or nun, under the guidance of a teacher to evoke a Buddhist deity. As these teachers traveled from one monastery to the next, using sets of portable tsakali cards was an efficient way of presenting the vast pantheon of Buddhist gods.»
On view in the Sacred Traditions of the Himalayas exhibition is a set of twenty-five tsakali cards that together form a mandala. (The conservation of these cards was discussed in previous posts in this series.) These cards were painted by a Nepali artist for a Tibetan patron probably affiliated with the Nyingma School of Tibetan Buddhism. The style of the figures and many of the motifs used show especially close relationships to the Nepali-style wall paintings of the Gyantse Kumbum.
Each card has a Tibetan letter on its reverse side to organize the sequence of the set. If the first card is placed in the middle and the following cards are arranged clockwise, as is auspicious, a mandala can be laid out on the ground to create a purified sacred space much like that of a temple.
This mandala has Vajrasattva and his consort at the center (A), surrounded by a set of important Buddhist deities to form a perfect square (B–M). Guardians facing the four directions (N, O, P, and Q) protect the entrances to this purified space of the mandala. In the upper corners are the bodhisattvas Samantabhadra (R) and Samantabhadri (S), who have their esoteric counterparts in the central figure of Vajrasattva and his consort (A). Along the base are six cards marking the spheres of existence where one could be reborn (T–Y): the realms of gods, demigods, humans, animals, hungry ghosts, and hells. While no text explains this specific mandala, the Mahavairochana Sutra tells us that Vajrasattva should be venerated prior to undertaking advanced tantric techniques in order to purify the mind, which aligns with the inscriptions found on the back of each card.
Initiation Card (Tsakalis): Chenresi (Avalokiteshvara), early 15th century. Tibet. Opaque watercolor on paper. The Metropolitan Museum of Art, New York, Rogers Fund, 2000 (2000.282.8)
Along with with a letter ordering the set, each tsakali card has a Tibetan inscription on the back that relates a physical sense to a mental condition and to the specific deity shown on the front. In the instance of the card shown above, the tongue and the sense of taste are associated with the bodhisattva Avalokitesvara, who will aid in attaining the "complete sphere of meditational activities." The inscriptions were presumably read as the cards were laid down, in this way purifying and focusing the practitioner's mind.
In this way, the teacher prepared the practitioner to apprehend a specific god. Typically in tantric rituals the practitioner is confronted with a rather abstract and challenging list that attempts to address every possible physical and mental state. Each tsakali initiation card shows a different deity or realm, with the inscriptions drawing attention to various aspects of mental awareness that the disciple must realize or overcome.
Translations of Each Card's Inscriptions
All translations by David Templeman, 2001
Central Card
A: Vajrasattva and his consort (Tibetan letter: "KA")
Consciousness has the same natural identity as the heavens. On account of that, the mind has as its characteristic, uncreatedness. By the natural state of Vajrasattva in union with his consort, and by being empowered into the mental meditational state, (may) the siddha activities become manifest!
Mantras follow. Finally, Abi shin tsha hum.
Cards That Form the Square Frame of the Mandala
B: Vairochana and his consort (Tibetan letter: "KHA")
Form has the same natural identity as the (five) aggregates. On account of that, the mind has as its characteristic, uncreatedness. By the natural state of Vairochana in union with his consort, and by being empowered into bodily meditational state, (may) the siddhi activities become manifest!
Mantras follow. Finally, Abi shin tsha hum.
C: Ratnasambhava and his consort (Tibetan letter: "GA")
Feeling has the same natural identity as water. On account of that, the mind has as its characteristic, uncreatedness. By the natural state of Ratnasambhava in union with his consort, and by being empowered into the meditational state of spiritual qualities, (may) the siddhi activities become manifest!
Mantras follow. Finally, A bi shin tsha hum.
D: Sarvanivarana-Viskambhi and his consort (Tibetan letter: "NGA")
At this point, the mind therefore has the uncreated nature of the olfactory senses. By the natural state of Sarvanivarana-Viskambhi in union with his consort, and by being empowered into the meditational state of the mind, (may) the spheres of activity become purified!
Mantras follow. Finally, A bi shin tsha hum.
E: Amoghasiddhi and his consort (Tibetan letter: "CA")
The aggregates (which make up a "being") have the same natural identity as the psychic winds, and, on account of that, the mind therefore has the characteristic of uncreatedness. By the natural state of Amoghasiddhi in union with his consort, and by being empowered into the mental meditational state of virtuous activity, (may) the siddhi activities become manifest!
Mantras follow. Finally, A bi shin tsha hum.
F: Prithvi/Bhumigarbha and his consort (Tibetan letter: "CHA")
The eye, form, and mind are uncreated. On account of that and by the natural state of Prthvi/ Bhumigarbha in union with his consort, and by being empowered into the mental meditational state, (may) the complete sphere of meditational activities be attained!
Mantras follow. Finally, A bi shin tsha hum.
G: Akshagarbha and his consort (Tibetan letter: "JA")
The nose, the sense of smell, and mind are uncreated. On account of that, by the natural state of Akashagarbha in union with his consort, and by being empowered into the mental meditational state, (may) the complete sphere of meditational activities be attained!
Mantras follow. Finally, A bi shin tsha hum.
H: Avalokiteshvara and his consort (Tibetan letter: "NYA")
The tongue, taste, and mind are uncreated. On account of that, by the natural state of Avalokiteshvara in union with his consort, (may) the complete sphere of meditational activities by attained!
Mantras follow. Finally, A bi shin tsha hum.
I: Vajrapani and his consort (Tibetan letter: "TA")
[Word in error], sound, and mind are uncreated. From the natural form of Vajrapani in union with his consort, (may) the complete sphere of meditational activities be attained!
Mantras follow. Finally, A bi shin tsha hum.
J: Maitreya and his consort (Tibetan letter: "THA")
The powers of vision were previously uncreated. From the natural form of Maitreya in union with his consort, (may) the complete sphere of meditational activities be attained!
Mantras follow. Finally, A bi shin tsha hum.
K: Nirvana Vishkambhin and his consort (Tibetan letter: "DA")
The power of discrimination has the same identity as fire. On account of that, the mind has as its characteristic, uncreatedness. By the natural state of Nirvana Vishkambhin in union with his consort, and by being empowered into the mental meditational state, (may) the siddhi activities become manifest!
Mantras follow. Finally, A bi shin tsha hum.
L: Samantabhadra and his consort (Tibetan letter: "NA")
The power of the tongue will be uncreated mind. By the natural state of Samantabhadra in union with his consort, and by being empowered into the mental meditational state, (may) all spheres of activity be purified!
Mantras follow. Finally, A bi shin tsha hum.
M: Manjushri and his consort (Tibetan letter: "PA")
The power of the ear will be uncreated mind. By the natural state of Manjushri in union with his consort, and by being empowered into the mental meditational state, (may) all spheres of activity be purified!
Mantras follow. Finally, A bi shin tsha hum.
Four Directional Guardians of the Mandala
N: Yama and his consort (Tibetan letter: "PHA")
The sense of touch, as with (psychic) wind, is uncreated mind. From the natural state of Yama in union with his consort, and by being empowered into the state of the suppression of meditation, may it tend to a complete mental subjugation and the reaching of Liberation!
Mantras follow. Finally, A bi shin tsha hum.
O: Mahakala and his consort (Tibetan letter: "BA")
Objects of the senses, as with heat, are uncreated mind. By the natural form of Mahakala in union with his consort, and by being empowered into the state of the suppression of meditation, may it tend to a complete mental subjugation and the reaching of Liberation!
Mantras follow. Finally, A bi shin tsha hum.
P: Guardian (Hayagriva) and consort (Tibetan letter: "MA")
There is no inscription on the reverse of this card.
Q: Guardian (Door Keeper) and consort (Tibetan letter: "TSA")
There is no inscription on the reverse of this card.
Deities in the Upper Left and Right Corners That Relate to Center as Less
Esoteric Forms
R: Samantabhadra (Tibetan letter: "TSHA")
The things which are apprehended by the mind are the uncreated mind. By the natural state of Samantabhadra, and by being empowered into the meditational states, may you be able to act in those states.
Mantras follow. Finally, A bi shin tsha hum.
S: Samantabhadri (Tibetan letter: "DZA")
All things which are apprehended by the mind are the uncreated mind. By the natural state of Samantabhadri, and by being empowered into the meditational states, may you be able to act within all those states.
Mantras follow. Finally, A bi shin tsha hum.
Realms of Possible Rebirth
T: Realm of gods (Tibetan letter: "WA")
The delusion of pride is uncreated mind. By attaining the natural state of the gods, and by the initiation into meditational ability, may it tend to a complete mental subjugation.
Mantra follows. Finally, A bi shin tsha hum.
U: Realm of demigods (Tibetan letter: "ZHA")
The delusion of jealousy is uncreated mind. By attaining the natural state of the demigods and by the initiation into meditational ability, may it tend to a complete mental subjugation.
Mantra follows. Finally, A bi shin tsha hum.
V: Realm of humans (Tibetan letter: "ZA")
The delusion of desire and attachment is uncreated mind. By attaining the natural state of human beings, and by the initiation into meditational ability, may it tend to complete mental subjugation.
Mantra follows. Finally, A bi shin tsha hum.
W: Realm of animals (Tibetan letter: "A")
The delusion of closed-mindedness in uncreated mind. By attaining the natural state of animals, and by the initiation into meditational ability, may it tend to complete mental subjugation.
Mantra follows. Finally, A bi shin tsha hum.
X: Realm of ghosts (Tibetan letter: "YA")
The delusion of miserliness is one's own uncreated mind. By attaining the natural state of the tormented ghosts, and by the initiation into meditational ability, may it tend to a complete mental subjugation.
Mantra follows. Finally, A bi shin tsha hum.
Y: Realm of hells (Tibetan letter: "RA")
The delusion of hatred is uncreated mind. By attaining the naturally arising state of hell realms and by the initiation into meditational ability, may it tend to a complete mental subjugation.
The mantra Om Mu Ne Ye Sva Ha follows.
(Illegible): The Mahamudra deva body
By means of this initiation into the forty-two Buddhas, and by abiding in the forty-two (associated) offering ceremonies, may (the postulant) come to abide in the state of reality of the forty-two Buddhas, and may they gain the power of the meditation levels of the yogins themselves!
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Additional Reading
Alex Wayman. The Buddhist Tantras: Light on Indo-Tibetan Esotericism. New Delhi: Motilal Banarsidass, 1990.