Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This fragmented sādhanā focused on the deity Yamāri outlines specific ritual requirements and theoretical justifications for its practice. The text begins by emphasizing strict adherence to secrecy and a particular mode of consumption regarding ritual offerings, warning that failure to follow these instructions precludes spiritual accomplishment. It then provides a theoretical defense for the integration of diverse practices, arguing that practitioners of Mahāyoga should not hesitate to employ sādhanas from other vehicles, comparing the efficacy of mantras to wish-fulfilling jewels. The final fragment shifts toward a devotional and aspirational tone, invoking the intelligence of Mañjuvajra to overcome the suffering inherent in the cycle of birth, death, and disease. Collectively, the text commits the reader to a disciplined regimen of secrecy, an eclectic approach to tantric methodology, and a goal of transforming the practitioner's own body into that of the deity.
Provenance
About this text
A sādhana activity garland of Red Yamāri, the gshin rje gshed kyi yid bzhin gyi nor bu'i phreng ba zhes bya ba'i sgrub thabs/ is a work of the classical Tibetan period. It is attributed to the Indian author Dānaśīla (III). The text is preserved in the Tengyur, specifically within volume ཙི, where it extends over three pages. This ritual manual enacts a disciplined regimen of secrecy and specific modes of consumption to ensure spiritual accomplishment, while arguing for the integration of diverse practices. It asserts that practitioners of Mahāyoga should not entertain doubt regarding sādhanas from other vehicles, as the results of mantras are as varied as wish-fulfilling jewels. The work further incorporates devotional aspirations, invoking Mañjuvajra to alleviate the suffering of birth, death, and disease. A scholar or serious reader consults this text today to examine the theoretical justifications for an eclectic approach to tantric methodology and the specific ritual requirements associated with the deity Yamāri.
Sanskrit title
not recorded
Indian author
Dānaśīla (III)
Tibetan translators
not recorded
Canonical collection
The Wish-Fulfilling Jewel, a Sādhana Activity Garland of Red Yamāri
Cite thisAnuvāda, “A Sādhana called “The Garland of Wish-fulfilling Jewels of Yamāri”” (Toh 2083), machine draft, 2026.https://naxiai.com/tibetan/works/toh2083
Summary & commentary
Significance
The work is significant for its explicit endorsement of cross-vehicle practice within a Mahāyoga framework, suggesting a pragmatic approach to mantra efficacy. It reflects the traditional tantric emphasis on the intersection of ritual secrecy and the pursuit of divine embodiment.
Structure
Passages
Section
Description
1
Ritual Requirements
Instructions on the consumption of offerings and the necessity of secrecy for accomplishment.
2
Theoretical Justification
An argument for the practice of sādhanas from various vehicles within the Mahāyoga tradition.
3
Aspiration
A prayer for the removal of obstacles and the attainment of the body of Mañjuvajra.
Themes
Ritual Secrecy and Discipline (1)
Eclecticism in Tantric Practice (2)
Deity Yoga and Transformation (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana called “The Garland of Wish-fulfilling Jewels of Yamāri”·
Homage to Yamāntaka! By the power of those [deities], such as the yakṣiṇīs, whatever is taken into one's hand each day should all be consumed and exhausted without being stored. It should not be explained to others. If one does not act in this way, accomplishment will not occur. The individual samaya mudrās for all of these have been taught. Alternatively, since they all abide solely within the Vajra family, one should employ only the mudrā of the Vajra family, as there is no difference among them all.
"Having formed the vajra-binding, one should bind it with a wrathful intention. Pressing the thumbs firmly with the vajra, this is known as the mudrā of the wrathful one."
If, through these stages, accomplishment is not achieved within seven [recitations], then at that time, the mantra of the King of Wrathful Ones should be applied. By the number of recitations taught in the Kalpa (Tantra), such as a thousand, one will certainly achieve accomplishment. Regarding the application: Oṃ yamāntaka oṃ bhogavati svāhā hūṃ. In the same way, the mantras of the others should also be applied and recited. If, even after doing so, accomplishment is not achieved, one should practice here according to the method of the Yakṣiṇī-abhisamaya composed by me. Likewise, all the sādhanas taught in the Action, Performance, and Yoga Tantras should be accomplished through meditation by the yogin of glorious Yamāntaka, having performed the approach, summoning, and offerings according to the ritual. If that is still not successful, one should accomplish it through recitation. Why is that?
This is because it is stated: "One should practice all the sādhanas taught within the Mahāyoga." Therefore, one should not entertain doubt regarding the practice of sādhanas belonging to other vehicles as well. This is because the results of practicing mantras—which are like wish-fulfilling jewels—are not fixed to a single outcome.
"Although the Kriyā, Caryā, and Yoga [tantras] are without difference in their ultimate meaning, they are taught by dividing them in that way because the inclinations of sentient beings are diverse."
"Although for the benefit of beings it is taught that all beings are like illusions, why is selflessness explained to those who desire purification through ritual bathing and the like?"
"Since the various ornaments of skillful means are endowed with the flavor of compassion, the Bodhisattva has thus taught the illusory seat."
"Those whose minds are attached to the Kriyā, Caryā, and Yoga [tantras] should especially accumulate the collections and perform the activities taught therein."
"Whether one subdues others through the agitation of a hero, or whether fleeing is better—conduct that abandons both of these falls into purposelessness."
"From within the ocean of the King of Tantras, this most precious ritual, the sādhana of glorious Yamāntaka, has been extracted for the benefit of beings. Therefore, for the sake of yourself and others, practice this thoroughly. Will the benefit of the present context not be heard from this? By performing this very [practice] with every aspect of the mind, the minds of embodied beings are set free from conceptual elaborations; for as long as existence lasts, this is for the sake of supreme liberation."
Will those endowed with the wealth of intelligence encounter obstacles before the gurus? May the merit of beings here be obtained from the surface of the waters of existence, which possess a turbulent garland of waves of birth, death, and disease. May I also become the very body of Mañjuvajra, and for as long as the expanse of space, act for the benefit of the three realms. Having bowed my head to the mass of pollen from the lotus feet of Mañjuśrī, and being one who fears and strictly avoids even the slightest of misdeeds, I have taught this glorious Yamāntaka cycle through the wisdom that is satisfied by learning, compassion, generosity, and patience.
This concludes the Sādhana titled The Wish-Fulfilling Jewel Garland of Yamāntaka. It was translated into Tibetan by the scholar from Eastern India, Bengal, named Dānaśīla, at the blessed site of Ṛṣi Śiṅpo Ri, as a self-translation.
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.