Toh 2131 · classical Tibetan · Tengyur edition

A Sādhana of the Glorious Khasarpaṇi with Consort

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2131
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 049_རྒྱུད་འགྲེལ།_ཚི.txt
Extent: 2 passages · 1,609 Tibetan characters · 426 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 liturgical manual for deity yoga, centered on the union of the deity Khasarpaṇi and his consort. The work functions as a guided meditation designed to transition the practitioner from ordinary perception to a state of non-conceptuality. It begins with formal homages to Avalokiteśvara and his consort, establishing the compassionate lineage of the practice. The technical core of the text instructs the practitioner in the visualization of the heart center as a red lotus containing a wisdom vajra and the seed syllable vaṃ. By identifying this syllable as the abode of consciousness and employing the method of vipaśyanā, the practitioner is committed to a process of gathering conceptual thoughts to achieve liberation. The text thus integrates mantra, mudrā, and visualization to facilitate a direct experiential shift in consciousness.

Provenance

About this text

A sādhana centered on the union of the deity Khasarpaṇi and his consort, the Śrīkhasarpaṇapitṛmātṛsādhana is a liturgical manual for deity yoga. The work is attributed to the Indian author Mitrayogin. It was translated into the Tibetan language by gnubs lo tsa ba and is preserved in the Tengyur, volume ཚི, where it occupies two pages. Within the Tibetan canon, it is categorized under the Other Skillful Means Tantras. The practice enacts a guided meditation designed to transition the practitioner from ordinary perception to a state of non-conceptuality. It begins with formal homages to Avalokiteśvara and his consort, the red Goddess of Wisdom, establishing a lineage of compassion. The technical core of the work instructs the practitioner in the visualization of the heart center as a red lotus containing a wisdom vajra and the seed syllable vaṃ. By identifying this syllable as the abode of consciousness and employing the method of vipaśyanā, the practitioner gathers conceptual thoughts to achieve liberation. A scholar or serious reader consults this text today to examine how mantra, mudrā, and visualization are integrated to facilitate a direct experiential shift in consciousness.

Sanskrit title: Śrīkhasarpaṇapitṛmātṛsādhana
Indian author: Mitrayogin
Tibetan translators: gnubs lo tsa ba
Canonical collection: Other Skillful Means Tantras
Genre: Sādhana
Source edition: Tengyur, vol. ཚི
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 the Glorious Khasarpaṇi with Consort” (Toh 2131), machine draft, 2026.https://naxiai.com/tibetan/works/toh2131

Summary & commentary

Significance

The work is significant as it represents the tantric integration of masculine and feminine principles within the Avalokiteśvara tradition. For the modern reader, it illustrates the precise intersection of somatic visualization and cognitive discipline used in Indo-Tibetan ritual practice to dissolve conceptual proliferation.

Structure

Passages	Section	Description
1	Introduction and Homage	Provides the Indian and Tibetan titles and offers formal salutations to Avalokiteśvara and his consort.
2	Meditation Instructions	Details the visualization of the heart center, the seed syllable vaṃ, and the application of vipaśyanā to achieve non-conceptuality.

Themes

Deity Yoga and Union (1)
Non-conceptuality and Liberation (2)
Vipaśyanā (2)

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

AnuvādaA Sādhana of the Glorious Khasarpaṇi with Consort·

༄༅། ། རྒྱ་གར་སྐད་དུ། ཤྲཱི་ཁརྶ་པཱ་ཎི་མ་ཏྲི་སཱ་དྷ་ནཱི། བོད་སྐད་དུ། དཔལ་ཁརྶ་པཱ་ཎི་ཡབ་ཡུམ་གྱི་སྒྲུབ་ཐབས། འཕགས་པ་སྤྱན་རས་གཟིགས་ལ་ཕྱག་འཚལ་ལོ། ། གང་ཞིག་སྤྱན་རས་གཟིགས་དབང་ཡུམ། ། ཐུགས་རྗེའི་(དབྱངས་,དབྱིངས་)ལས་སྐུ་བཞེངས་པ། ། ཡེ་ཤེས་ལྷ་མོ་དམར་མོ་སྒེག། དཔལ་མོ་ཉིད་ལ་ཕྱག་འཚལ་ལོ། ། དེ་ལ་སྒྲུབ་པོ་དམ་ཚིག་ཅན། ། གསང་སྔགས་རྒྱལ་མོ་ལ་མོས་པས། ། དུར་ཁྲོད་དམར་བའི་དབུས་སུ་ནི། ། ཆོ་ག་རྣམ་གསུམ་བསྒོམ་པར་བྱ། ། རེ་ཞིག་སྐྱབས་སུ་འགྲོ་བ་དང་། ། སེམས་བསྐྱེད་ཁྱད་པར་ཅན་བསྐྱེད་ནས། དམ་ཚིག་རྣམ་ལྔའི་མཆོད་པ་དང་ལྡན་པས། ། མེ་ཏོག་དམར་པོའི་མཎྜལ་བཤམས་ཏེ། བསམ་གཏན་བསྐྱོད་པའི་ཕྱག་རྒྱ་བཅས་ལ། ཐོག་མར་སྔགས་འདི་བཟླས་པར་བྱའོ། ། ཨོཾ་ཨཱ་བིགྷྣཱན་ཏ་ཀྲྀ་ཏ་ཧཱུཾ་ཕཊ། འབུམ་ཕྲག་གསུམ་གྱིས་བགེགས་བསྐྲད་པར་འགྱུར་རོ། ། དེ་ནས་བདག་མེད་ཆེན་མོ་ཡི། ། ངང་ལས་སྐྱེས་གྱུར་ལྷ་མོའམ། ། ཡང་ན་ལྟེ་དབུས་སྤྲུལ་པའི་ནང་། ། ཆོས་འབྱུང་པདྨ་མི་རོ་ལའོ། ། བཾ་ལས་མངོན་གྱུར་དམར་མོ་དཔའ། ། བཅུ་དྲུག་ན་ཚོད་ཤིན་ཏུ་སྒེག། ཅུང་ཟད་ཁྲོ་བའི་ཞལ་བཞད་དམ། ། གྲི་གུག་ཐོད་འཛིན་ཁ་ཊྭཱཾ་བསྣམས། ། མགོ་བོའི་ཕྲེང་བའི་དོ་ཤལ་བརྒྱན། ། གཡོན་བསྐུམ་གཡས་བརྐྱང་དབང་ཕྱུག་དང་། ། ཨུ་མའི་ནུ་མ་མཉམ་བརྫིས་མཛད། ། ཤིན་ཏུ་འོད་གསལ་འཇིགས་པ་ཡི། ། མི་རུས་རྡོ་རྗེའི་ཕྲེང་བས་སྤྲས། ། དྲིལ་བུ་གཡེར་ཀའི་སྒྲ་སྒྲོགས་ལའོ། ། སྐྲ་གྲོལ་གཅེར་བུ་བདེ་བའི་ཉམས། ། རྡོར་ཕྲེང་རྡོ་རྗེ་ཟུར་ཕུད་ལྡན། ། གཡུང་དྲུང་འཁྱིལ་པས་སྨིན་མཚམས་བརྒྱན། །

In the language of India: Śrīkhasarpaṇī-mātṛ-sādhana. In the language of Tibet: The Sādhana of the Glorious Khasarpaṇi Father and Mother. Homage to the Noble Avalokiteśvara! Homage to the Goddess, the consort of the Lord Avalokiteśvara, who arises from the expanse of compassion, the red, graceful Goddess of Wisdom; homage to the Glorious Lady herself! In this regard, a practitioner possessing the samaya, with devotion to the Queen of Secret Mantra, should meditate on the three rituals in the midst of a red charnel ground. Having first taken refuge and generated the sublime bodhicitta, and being endowed with the offerings of the five samayas, one should arrange a maṇḍala of red flowers. Forming the mudrā that stirs meditative concentration, one should first recite this mantra: OṂ Ā VIGHNĀNTAKṚTA HŪṂ PHAṬ. By reciting it three hundred thousand times, obstructing spirits will be expelled. Then, from the state of great selflessness, the Goddess is born; or else, within the emanation at the center of the navel, upon a dharmodaya, a lotus, and a human corpse, she manifests from the syllable BAṂ. She is red and heroic, sixteen years of age and exceedingly graceful. Her face is slightly wrathful and smiling; she holds a curved knife and a skull-cup, and carries a khaṭvāṅga. She is adorned with a necklace of severed heads. With her left leg bent and right extended, she tramples upon the breasts of Īśvara and Umā. She is intensely luminous and terrifying, adorned with a vajra garland of human bones. She resounds with the tinkling of small bells. Her hair is loose, she is naked, and she possesses the expression of bliss. She has a vajra garland and a vajra topknot, and her brow is adorned with a swirling swastika.

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.

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

periodདབྱིངས → “expanse”. In Dzogchen ཆོས་དབྱིངས is 'the expanse of reality'; earlier texts use it more plainly as 'realm/space'.

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

homonymལྷ་མོ is rendered “goddess” here; the glossary also records devī, Devī for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ་མོ “goddess” — The “ apsarases ” are popular figures in Indian culture, they are said to be goddesses of the clouds and water and to be wives of the gandharvas . However, in the Kāraṇḍavyūha , they are presented as the female equivalen

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

terminologyསྔགས → “mantra”. སྔགས་པ is a mantra-practitioner, not 'the mantric one'.

definitionསྔགས “mantra” — A formula of words or syllables that are recited aloud or mentally in order to bring about a magical or soteriological effect or result. The term has been interpretively etymologized to mean “that which protects ( trā )

termསྒྲུབ་ཐབས → sādhana

termཕྱག་འཚལ → homage

termཐུགས་རྗེ → compassion

termདབྱིངས → expanse

termཡེ་ཤེས → wisdom

termལྷ་མོ → goddess

སྔགས་གསུམ་གྱིས་བཀང་བྷ་གའོ། ། དེ་སྙིང་པདྨོ་དམར་དབུས་སུ། ། ཡེ་ཤེས་རྡོ་རྗེ་ཕྱག་རྒྱས་འཛིན། ། བཾ་ཞེས་བྱ་བ་རྣམ་ཤེས་ཁྱིམ། ། རྣམ་རྟོག་བསྡུས་དང་མི་རྟོག་གྲོལ། ། གོ་རིམ་ཇི་བཞིན་ཇི་གནས་དང་། ། ལྷག་མཐོང་རྣལ་འབྱོར་བསྒོམ་པར་བྱ། ། དེ་ཚེ་དམིགས་པ་རང་དགའ་དང་། ། འཆིང་བ་ཞི་བས་བདེ་ཆེན་རྙེད། ། འོད་ཟེར་བཞུ་བའི་སྦྱོར་བ་ཡིས། ། སྣང་བ་ཐིམ་དང་སེམས་ཅན་ཐིམ། ། ལུས་ཐིམ་སྲོག་ཐིམ་ནམ་མཁའ་ཡི། ། རྣལ་འབྱོར་ཉི་ཟླ་ཟུང་དུ་འཇུག། དཔལ་འཕགས་པ་སྤྱན་རས་གཟིགས་ཀྱི་སྒྲུབ་ཐབས། རྣལ་འབྱོར་གྱི་དབང་ཕྱུག་ཆེན་པོ་ཤྲཱི་མི་ཏྲའི་གདམས་པ་རྫོགས་སོ། ། ། ། གནུབས་ལོ་ཙཱ་བས་བསྒྱུར་བའོ། །

The bhaga is filled by the three mantras. In the center of that red lotus of the heart, the wisdom vajra is held by the mudrā. That which is called vaṃ is the abode of consciousness; by gathering conceptual thoughts, one is liberated in non-conceptuality. One should meditate on the yoga of vipaśyanā, abiding exactly according to the proper sequence. At that time, through the natural clarity of the object of focus and the pacification of bonds, great bliss is attained. By the application of the melting of light rays, appearances dissolve, and sentient beings dissolve. The body dissolves, the life-force dissolves, and the yoga of space is the union of the sun and moon. This concludes the Sādhana of the Glorious Noble Avalokiteśvara, the instruction of the great lord of yogins, Śrīmitra. Translated by Gnubs Lo-tsā-ba.

Terminology used in this text (9)

Term	Rendering	×	Note
སྒྲུབ་ཐབས	sādhana	2
ཡེ་ཤེས	wisdom	2	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
སྔགས	mantra	2	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
ཕྱག་འཚལ	homage	1
ཐུགས་རྗེ	compassion	1
དབྱིངས	expanse	1	In Dzogchen ཆོས་དབྱིངས is 'the expanse of reality'; earlier texts use it more plainly as 'realm/space'.
ལྷ་མོ	goddess	1
དམ་ཚིག	samaya	1
མཆོད་པ	offering	1

Colophon

Source: tengyur vol. 049_རྒྱུད་འགྲེལ།_ཚི.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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