Toh 1951 · classical Tibetan · Tengyur edition

A Sādhana of Lotus-Bearing Yamāri Endowed with Bliss and Emptiness

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1951
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 047_རྒྱུད་འགྲེལ།_མི.txt
Extent: 2 passages · 1,817 Tibetan characters · 467 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: 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 Lotus-Bearing Yamāri. The provided fragments establish the ritual's framework by providing the title in both Sanskrit and Tibetan, followed by a sequence of devotional invocations. The text initiates the practitioner's engagement through homage to Vajrasattva and a praise to the deity, emphasizing the union of bliss and emptiness. By employing specific mantra syllables and poetic praise, the work commits the reader to a disciplined process of visualization and internal transformation. The ritual structure aims to align the practitioner's body, speech, and mind with the qualities of the deity, specifically focusing on the transformation of passion into a vajra-like state of realization, thereby bridging the gap between ordinary perception and the enlightened essence of the deity.

Provenance

About this text

A sādhana for the meditative practice of the deity Lotus-Bearing Yamāri, the Prajñāsukhapadmayamārisādhana belongs 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, specifically within volume མི, where it is categorized under the Other Skillful Means Tantras and spans two pages. The ritual enacts a process of internal transformation, beginning with homage to Vajrasattva and the Lake-Born Face. It guides the practitioner through the blessing of the body's essence and the use of mantra and poetic praise to align the practitioner's body, speech, and mind with the deity. By focusing on the transformation of passion into a vajra-like state of realization, the work seeks to bridge the gap between ordinary perception and enlightened essence. A scholar or serious reader consults this text today to examine the specific ritual framework of visualization and emanation and reabsorption, as well as the devotional invocations used to facilitate the union of bliss and emptiness within this specific tantric context.

Sanskrit title: Prajñāsukhapadmayamārisādhana
Indian author: Atīśa Dīpaṃkaraśrījñāna
Tibetan translators: Prajñājñānakīrti
Canonical collection: Other Skillful Means Tantras
Genre: Sādhana
Source edition: Tengyur, vol. མི
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “A Sādhana of Lotus-Bearing Yamāri Endowed with Bliss and Emptiness” (Toh 1951), machine draft, 2026.https://naxiai.com/tibetan/works/toh1951

Summary & commentary

Significance

The work is significant as it represents the synthesis of Anuttarayoga Tantra practices focusing on the integration of bliss and emptiness. For the modern reader, it provides a primary example of how Tibetan ritual literature preserves Sanskrit terminology and structures the practitioner's psychological transition from devotion to identification with the deity.

Structure

Passages	Section	Description
1-2	Introductory Invocations	Contains the bilingual title, homage to Vajrasattva, and a praise to the deity Yamāri.

Themes

Union of Bliss and Emptiness (1-2)
Ritual Devotion and Praise (1-2)
Vajra Nature of Speech and Passion (2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaA Sādhana of Lotus-Bearing Yamāri Endowed with Bliss and Emptiness·

#༄༅༅། ། རྒྱ་གར་སྐད་དུ། པྲཛྙཱ་སུ་ཁ་ཡ་#པདྨ་ཡ་མཱ་རི་སཱ་དྷ་ནཾ་ནཱ་མ། བོད་སྐད་དུ། པདྨ་གཤིན་རྗེ་གཤེད་ཤེས་རབ་བདེ་བ་ཅན་གྱི་སྒྲུབ་ཐབས་ཞེས་བྱ་བ། དཔལ་རྡོ་རྗེ་སེམས་དཔའ་ལ་ཕྱག་འཚལ་ལོ། ། སེམས་ཅན་རྗེས་སུ་དྲན་ལྡན་ཞིང་། ། དེ་འདྲེན་ཐུགས་རྗེའི་རྟགས་མངའ་བ། ། མཚོ་སྐྱེས་ཞལ་ལ་ཕྱག་འཚལ་ཏེ། ། དེ་ཡི་སྒྲུབ་ཐབས་བཤད་པར་བྱ། ། དང་པོར་སྔགས་པས་ཁྲུས་བྱས་ནས། ། ཀུ་ཤའི་སྟན་ལ་ལེགས་འདུག་སྟེ། ། ལུས་ངག་ཡིད་གསུམ་བག་ལྡན་པས། ། ཅུང་ཟད་འགྲོ་འོང་#ལྡན་པས་བྱ། ། རང་གི་ལྷག་པའི་ལྷར་ལྡན་པས། ། ཅོད་པན་རྗེ་བཙུན་གཟུང་བར་བྱ། ། དེ་ནས་རྗེ་བཙུན་སྤྱན་དྲངས་ཏེ། ། སྐྱབས་འགྲོ་བྱང་ཆུབ་སེམས་བསྐྱེད་དེ། ། དེ་ནས་མཎྜལ་བསྟར་#བ་སྟེ། ། མེ་ཏོག་དགྲམ་ཞིང་མཆོད་ཚོགས་བཤམ། ། དེ་ནས་སེམས་ཅན་ཀུན་གྱི་ཕྱིར། ། བསོད་ནམས་ཚོགས་བསགས་གཤེགས་སུ་གསོལ། ། བུ་གཅིག་ལྟར་དྲན་བྱམས་པ་དང་། ། སྡུག་བསྔལ་བྲལ་འདོད་སྙིང་རྗེ་དང་། ། བདེ་བ་ཐོབ་པའི་དགའ་བ་དང་། ། ཕུན་སུམ་ཚོགས་པའི་བཏང་སྙོམས་སོ། ། སྙིང་རྗེ་ཐབས་ཀྱི་རང་བཞིན་དང་། ། ལྡན་པའི་སྟོང་པ་བསྒོམ་པར་བྱ། ། སྲུང་#འཁོར་པདྨ་ཉི་མའི་སྟེང་། ། ནི་ལས་ཆུ་སྐྱེས་གྱུར་པའི་སྐུ། ། པདྨ་རཱ་གའི་མདོག་འདྲ་ལ། ། གཡས་དང་གཡོན་ནི་སྔོ་དང་དཀར། ། གྲི་གུག་ཆུ་སྐྱེས་རལ་གྲི་དང་། ། ཐོད་པ་འཁོར་ལོ་རིན་ཆེན་འཛིན། ། ཐོད་པ་ལྔ་ཡིས་དབུ་བསྐོར་ཅིང་། ། ཕྲེང་བ་ཀླུ་དང་དུར་ཁྲོད་བརྒྱན། ། མེ་དཔུང་སྐྱིལ་ཀྲུང་སྟག་ལྤགས་མནབས#། ། བསྐྱེད་པ་ཅུང་ཟད་འཇམ་པའི་མདངས། ། སྐུ་གསུང་ཐུགས་དང་སྐྱེ་མཆེད་དྲུག།

In the language of India: Prajñāsukhaya-padmaya-māri-sādhanaṃ nāma. In the language of Tibet: Padma gshin rje gshed shes rab bde ba can gyi sgrub thabs zhes bya ba. Homage to the glorious Vajrasattva! To the one who possesses mindfulness of sentient beings, Who holds the signs of compassion that lead them, I prostrate to the Lake-Born Face; I shall explain his sādhana. First, the mantra practitioner, having performed ablutions, Sits properly upon a seat of kuśa grass. With body, speech, and mind endowed with conscientiousness, One should practice with a slight degree of movement. Possessing one’s own chosen deity, One should hold the venerable Lord upon the crown. Then, having invited the venerable Lord, One takes refuge and generates the mind of enlightenment. Then, having prepared the maṇḍala, One scatters flowers and arranges the offerings. Then, for the sake of all sentient beings, One accumulates the collection of merit and requests the deities to depart. Love, which remembers all like an only child, Compassion, the desire for them to be free from suffering, Joy, the wish for them to attain happiness, And equanimity, the perfection of excellence. One should meditate on emptiness Endowed with the nature of compassion and skillful means. Upon a protection wheel, a lotus, and a sun disk, From the syllable NI, the body of the deity arises. With a complexion like ruby, The right and left faces are blue and white. He holds a curved knife, a lotus, a sword, A skull-cup, a wheel, and a jewel. His head is encircled by five skulls, And he is adorned with garlands, nāgas, and charnel ground ornaments. Amidst a mass of fire, in the vajra posture, wearing a tiger skin, The generated form has a slightly gentle luster. The body, speech, and mind, and the six sense bases—

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

homonymཤེས་རབ is rendered “insight” here; the glossary also records discernment, wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཤེས་རབ “insight” — In this text shes rab seems to mean primarily knowledge (defined as insight and understanding one has gained through studying and experience), specifically knowledge of the teachings of the Buddha in general, and of karm

definitionསྒྲུབ་ཐབས “sādhana” — Derived from the Sanskrit verb √sādh , “to accomplish,” the term sādhana most generically refers to any method that brings about the accomplishment of a desired goal. In Buddhist literature, the term is often specificall

definitionརྡོ་རྗེ་སེམས་དཔའ “Vajrasattva” — Used as a proper name, Vajrasattva is one of the principle deities of the esoteric Buddhist pantheon, regarded as both a source of the Buddhist tantras and the exemplar of the awakened state. As an adjective, the term va

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — In the most general sense the devas‍—the term is cognate with the English divine ‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who atten

definitionསྡུག་བསྔལ “suffering” — The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffer

terminologyཀླུ → “nāga”. Serpent-deities, not 'dragons'. The Old Tibetan spelling ཀླུ is stable.

definitionཀླུ “nāga” — A supernatural being usually depicted as having the top half of a human and the bottom half of a snake. However, the nāga has a myriad of associations within Buddhism and Indian traditions in general; the term may be ass

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

termཤེས་རབ → insight

termསྒྲུབ་ཐབས → sādhana

termརྡོ་རྗེ་སེམས་དཔའ → Vajrasattva

termཕྱག་འཚལ → homage

termཐུགས་རྗེ → compassion

termལྷ → god

རང་ལུས་ངོ་བོ་བྱིན་གྱིས་བརླབ། ། དབང་བསྐུར་རྟགས་དང་ལྡན་པ་ལ། ། མཆོད་ལ་བསྟོད་པ་འདིས་མཉེས་བྱ། ། ཧཱུྃ་རྡོ་རྗེ་དམ་ཚིག་རྡོ་རྗེ་གསུང་། ། རྡོ་རྗེ་དབྱངས་ནི་ཟབ་མོ་ཆེ། ། འདོད་ཆགས་རྡོ་རྗེ་ཉིད་མཚུངས་པ། ། སྐྱོན་བྲལ་རྗེ་ལ་ཕྱག་འཚལ་བསྟོད། ། བདུད་རྩི་མྱང་ཞིང་སྤྲོ་བསྡུ་བཟླས། ། བྱས་ནས་ཕྱག་རྒྱ་བཀྲོལ་#བར་བྱ། ། ཨོཾ་བཛྲ་པདྨ་དྷྲྀཀ་#ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ་སྭཱ་ཧཱ། རིག་པའི་ཤེས་རབ་མདའ་དག་#གིས། ། ལྟོང་ལྡན་འབེན་ལ་ཐུག་པ་ན། ། གཅིག་ཀྱང་མི་གནས་བདེ་བ་ཆེ། ། བསྒོམ་བྱ་སྒོམ་བྱེད་མེད་པ་ཡི། ། རྗེ་བཙུན་གསུང་གི་དྲིན་དག་དང་། ། རྒྱུད་ལས་མཐོང་བ་བྲིས་པ་འདིས། ། འགྲོ་ཀུན་དྲི་མ་མེད་པ་ཡི#། ། སངས་རྒྱས་ས་ལ་གནས་པར་ཤོག། པདྨ་གཤིན་རྗེ་གཤེད་ཤེས་རབ་བདེ་བ་ཅན་གྱི་སྒྲུབ་ཐབས་ཞེས་བྱ་བ། རྒྱ་གར་གྱི་མཁན་པོ་དཱི་པཾ་ཀ་ར་ཞེས་བྱ་བས་མཛད་པ་རྫོགས་སོ། ། ། ། རྣལ་འབྱོར་པ་པྲཛྙཱ་ཤྲཱི་ཛྙཱ་ན་ཀཱིརྟིས་རང་འགྱུར་དུ་མཛད་པའོ། །

Bless the essence of one’s own body. To the one endowed with the signs of empowerment, offer worship and please [the deity] with this praise: HŪṂ! Vajra of the samaya, vajra speech, Vajra melody, the profound and great, Equal to the vajra of passion itself, To the Lord free from faults, I prostrate and praise. Tasting the nectar, perform the recitation of emanation and reabsorption. Having done so, release the mudrā: OṂ VAJRA PADMA DHṚK HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. When the arrow of the wisdom of awareness Reaches the target of the empty bow, Not a single thing remains—great bliss. In the absence of both the object of meditation and the meditator, Through the kindness of the Venerable One’s speech And this written account seen in the tantras, May all beings abide on the stainless Level of a Buddha. The Sādhana of Padma Yamāntaka, the Blissful Wisdom, composed by the Indian abbot Dīpaṃkara, is hereby complete. It was translated into Tibetan by the yogin Prajñāśrījñānakīrti himself.

definitionབསྟོད་པ “praise” — An encomium or hymn of praise.

homonymདམ་ཚིག is rendered “samaya” here; the glossary also records sacred vow, commitment, samaya vows for other contexts — the sense follows the passage, not a fixed default.

definitionདམ་ཚིག “samaya” — Literally, in Sanskrit, “coming together.” Samaya refers to precepts given by the teacher, the corresponding commitment by the pupil, and the bond that results, which can also be the bond between the practitioner and the

periodརིག་པ → “knowledge”. 'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge' versus 'ignorance'.

homonymརིག་པ is rendered “knowledge” here; the glossary also records awareness, spell, incantation for other contexts — the sense follows the passage, not a fixed default.

definitionརིག་པ “knowledge” — This term may, according to context, refer to exoteric or esoteric knowledge, a goddess, her associated dhāraṇī , or some combination of these. In the body of this scripture, the dhāraṇī is referred to as a vidyā . In ta

terminologyམཁན་པོ → “abbot”. In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colophons.

homonymམཁན་པོ is rendered “abbot” here; the glossary also records upādhyāya, Preceptor for other contexts — the sense follows the passage, not a fixed default.

definitionམཁན་པོ “abbot” — A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary

adherencePinned rendering paraphrased here: homage

checkAutomatic check: bracketed gloss waived.

termབསྟོད་པ → praise

termདམ་ཚིག → samaya

termཕྱག་འཚལ → homage

termརིག་པ → knowledge

termཤེས་རབ → insight

termསྒྲུབ་ཐབས → sādhana

Terminology used in this text (13)

Term	Rendering	×	Note
ཤེས་རབ	insight	2
སྒྲུབ་ཐབས	sādhana	2
ཕྱག་འཚལ	homage	2
རྡོ་རྗེ་སེམས་དཔའ	Vajrasattva	1
ཐུགས་རྗེ	compassion	1
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
སྡུག་བསྔལ	suffering	1
ཀླུ	nāga	1	Serpent-deities, not 'dragons'. The Old Tibetan spelling ཀླུ is stable.
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
བསྟོད་པ	praise	1
དམ་ཚིག	samaya	1
རིག་པ	knowledge	1	'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge'
མཁན་པོ	abbot	1	In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colop

Colophon

Source: tengyur vol. 047_རྒྱུད་འགྲེལ།_མི.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

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.

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