Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a sādhana, a ritual manual for the meditative practice of the deity Rāga Yamāri, identified here as the essence of Amitābha. The work functions as a guide for the practitioner to achieve the indivisibility of body, speech, and mind through a process of deity yoga. It begins with formal homage to Vajrasattva and the central deity, establishing the ritual's lineage and intent. The text then commits the practitioner to a detailed visualization process, requiring the mental construction of a wrathful form characterized by blazing fire and bared fangs. Crucially, the practitioner is instructed to perceive other deities, such as Kṣitigarbha, embedded within the sensory organs and the physical form of the main deity. By contemplating the possession of the vajra body, speech, and mind, the practitioner aims to transform ordinary perception into the purified, indestructible state of the deity.
Provenance
About this text
A sādhana focused on the meditative practice of the essence of Amitābha, the Amitābhāhṛdayarāgayamārisādhana is a ritual manual belonging to the classical Tibetan tradition. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. It was translated into Tibetan by Prajñājñānakīrti and is preserved in the Tengyur, volume མི, where it is situated within the Other Skillful Means Tantras collection. Spanning two pages in this edition, the work enacts a process of deity yoga designed to achieve the indivisibility of body, speech, and mind. It begins with homage to Vajrasattva and guides the practitioner through a detailed visualization of a wrathful form characterized by bared fangs and blazing fire, while perceiving deities such as Kṣitigarbha within the sensory organs. By contemplating the possession of the vajra body, speech, and mind, and receiving empowerment from Akṣobhya, the practitioner seeks to transform ordinary perception. A scholar or serious reader consults this text today to examine the specific ritual instructions and visualization techniques used to realize the purified, indestructible state of the vajra body.
Cite thisAnuvāda, “A Sādhana of Rāga Yamāri, The Essence of Amitabha” (Toh 1939), machine draft, 2026.https://naxiai.com/tibetan/works/toh1939
Summary & commentary
Significance
The work is significant as it demonstrates the synthesis of Amitābha's compassionate essence with the wrathful iconography of Rāga Yamāri. It illustrates the Tantric method of utilizing aggressive imagery and the integration of multiple deities within a single form to realize non-duality.
Structure
Passages
Section
Description
1
Introduction and Homage
Provides the title in Sanskrit and Tibetan and offers prostrations to Vajrasattva and the deity.
2
Visualization Instructions
Details the physical attributes of the deity and the placement of other deities within the sensory and mental faculties.
Themes
Deity Yoga and Visualization (2)
Indivisibility of Body, Speech, and Mind (1-2)
Wrathful Iconography (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of Rāga Yamāri, The Essence of Amitabha·
In the language of India: Amitābhahṛdayarāgayamārisādhana-nāma. In the language of Tibet: ’Od dpag tu med pa’i snying po ’dod chags gshin rje gshed sgrub pa’i thabs zhes bya ba. Homage to the glorious Vajrasattva!
I prostrate to the Great Passion, the indivisibility of body, speech, and mind. I shall explain the sādhana of the Vajra of Passion, which terrifies those who are attached to appearances. One who possesses faith, insight, and compassion, and who prioritizes the welfare of others along with their own, should thoroughly train in generosity and the other perfections, and then compose this mantra that protects the mind.
First, the practitioner, having performed ablutions, should spread a cushion with an inner lining and stimulate their own heart. Through the preliminary practices such as prostrations, the four Mahāyāna rituals, and the very nature of emptiness, one should completely purify one’s own continuum. To pacify the māras and to purify the buddha-fields, one should meditate on the protection circle and the lotus.
From the seed syllables vaṃ and raṃ, the sun and fire arise. From the fire syllable, sixteen arrows and five rays of light are gathered and blessed. Oṃ amitābhahṛdayarāgayamāri ātmako ’haṃ. Through this transformation, one becomes Vajra Amitābha, with a complexion like a ruby (padmarāga). The right and left faces are blue and white. The consort of self-awareness is equal to the method. The upper and lower parts are adorned with the skins of a powerful and terrifying being. She holds a curved knife, a skull-cup, a sword, a wheel, and a jewel, appearing in great agitation. She is fully adorned with snakes and bones.
Visualize the beautiful hair and the agitated eyes, with bared fangs and a mass of blazing fire. In the eyes, ears, nose, and tongue, as well as the body and mind, are Kṣitigarbha and the others. In the vajra body, speech, and mind, contemplate the possession of the vajra body, speech, and mind. Having received empowerment from Akṣobhya, visualize Yamāntaka upon the crown. Having entered by means of the mantras of the four gates, offer the emanations of Caurī and the others. To the most terrifying Yamāntaka, you who are the essence of the vajra of passion, who have attained the source of the dharma of passion, I prostrate and praise your supreme melodic speech. Consecrate with OṂ ĀḤ HŪṂ. Taste the nectar and perform the radiation and reabsorption. The mantrin should recite and perform the extensive radiation and reabsorption for as long as one does not grow weary. OṂ ĀROLIṄKA RĀGATI HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Having recollected the passion of all, and having clearly visualized the great passion, abandon the letters of the immeasurables and meditate on the inconceivable meaning of the letter A. Having arisen through the awakening of compassion, release the mudrā and engage in daily activities. In all things, if one abandons the pride of the self, the samaya is impaired. For those who have sunk into the ocean of my passion, I have established the boat of bliss upon the ocean of saṃsāra. By composing this sādhana of the Lord of Speech, may all beings become stainless like a lotus. This concludes the Sādhana of Amitābha’s Essence, the Yamāntaka of Passion, composed by the master Dīpaṃkara.
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.