Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the practice of the Blue-Clad Vajrapāṇi, framed as the Great Yakṣa General. The text functions as a technical guide that moves the practitioner from preliminary ethical and environmental preparations to the complex stages of generation and completion. It commits the reader to a rigorous sequence of visualization, including the construction of a maṇḍala, the generation of the deity's body from emptiness, and the precise manipulation of mudrās and mantras. Beyond mere visualization, the work integrates advanced yogic instructions concerning the internal winds and channels, as well as the use of protection wheels for safeguarding practitioners. By blending the external ritual of the deity yoga with the internal alchemy of the subtle body, the text aims to lead the practitioner toward the direct perception of reality and the attainment of the supreme mudrā, while warning against the degradation of these secret instructions through improper transmission or mixing with non-Buddhist practices.
Provenance
About this text
A ritual manual for the practice of the Blue-Clad Vajrapāṇi, the Mahāyakṣasenāpatinīlāmbaradharavajrapāṇisādhana frames the deity as the Great Yakṣa General. The work is attributed to the Indian author Bhavapa. It was translated into the Tibetan language by Vīryagupta and dge slong gzhon nu tshul khrims, and is preserved in the Tengyur, volume ཚི, where it is situated within the Other Skillful Means Tantras. Spanning sixteen pages in this edition, the sādhana enacts a technical progression from preliminary ethical and environmental preparations to the complex stages of generation and completion. It guides the practitioner through a rigorous sequence of visualization, including the construction of a maṇḍala and the generation of the deity's body from emptiness, while integrating the use of mudrās, mantras, and protection wheels. Furthermore, the work incorporates advanced yogic instructions regarding internal winds and channels. A scholar or serious reader consults this text today to examine how it blends the external ritual of deity yoga with the internal alchemy of the subtle body to lead the practitioner toward the direct perception of reality and the attainment of the supreme mudrā.
Cite thisAnuvāda, “A Sādhana of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi” (Toh 2169), machine draft, 2026.https://naxiai.com/tibetan/works/toh2169
Summary & commentary
Significance
The work is significant for its integration of Yakṣa-based protector iconography with high-level Vajrayāna completion stage yoga. It illustrates the transition from ritualized deity generation to the internal realization of the natural state of reality. For the modern reader, it serves as a primary example of how Tibetan ritual manuals synthesize cosmology, physiology, and meditative technology.
Structure
Passages
Section
Description
1-4
Preliminaries and Entry
Initial homages, requirements for the disciple, and the preparation of the ritual environment and vows.
5-9
Generation Stage
Instructions on the modes of emanation, the visualization of emptiness, the construction of the deity's body, and the arrangement of the maṇḍala.
10-13
Inner and Secret Meanings
Explanations of the guhya (secret) meanings, praise to the deity, and the internal recitation involving the subtle winds.
14-16
Completion Stage and Pith Instructions
Guidance on the natural state of reality, the role of pith instructions, and the application of radiating and absorbing techniques.
17-19
Protective Rituals and Condensation
Technical details on constructing protection wheels and the methods for condensing the maṇḍala of deities.
20-21
Warnings and Final Realization
Cautions against the misuse of Secret Mantra wheels and a concluding metaphor on the manifestation of light within the mind.
Themes
Generation and Completion Stages (5-16)
Subtle Body and Internal Winds (13-14)
Ritual Protection and Maṇḍala Construction (17-19)
Secrecy and Lineage Integrity (10, 20)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi·
In the language of India: Mahāyakṣasenāpati-nīlāmbaradhara-vajrapāṇi-sādhana. In the language of Tibet: The Sādhana of the Great Yakṣa General, Vajrapāṇi of the Blue Robe. Homage to the Blessed One, the Lord of Might and Power, the glorious Vajrapāṇi!
Homage to the one who dispels the torment of the afflictions, who possesses power like the moon, who clears away all [obstacles] and brings illumination to all. Homage to the one endowed with might and power!
In this age of strife, the final stage of activity, where evil deeds and disputes prevail, I shall explain for the benefit of others the light rays that are like the sun. Due to the power of karma, various discordant conditions such as diseases arise; I shall explain the secret mantra wheel, the supreme power that destroys them.
First, in order to show the [suitable] vessels, the master and the practitioner are distinguished as two. [The master] is one endowed with insight and compassion, who abides by the samaya and vows, who knows the sequence for distinguishing the vessels, who is diligent in the altruistic intention to benefit beings, who has received the empowerments and the pith instructions, who understands the meaning of the other tantras, who is skilled in the meaning of the perfections, who establishes the two truths, whose afflictions are few and whose mind is subdued, who is skilled in the conduct of body, speech, and mind, who knows the distinctions of time and occasion, and who is diligent in the sequence of what is to be done and what is not, and in the sequence of permissions and prohibitions—one who knows these is the master himself.
The disciple is one who has faith and is devoted to the guru, who with a mind free of deceit offers material goods, body, and life, and who supplicates again and again.
Through the beauty of conduct and so forth,
Circumambulating at the proper times,
With a maṇḍala and flowers,
And prostrating at the feet with devotion—
These should be understood as the entry of the disciple.
Seeking the supreme mudrā,
In delightful and secluded places,
Having gathered all necessary materials,
And performed the preliminaries such as purification,
Possessing diligence free from doubt,
One should respectfully rely upon this nectar of pith instructions
As recorded in the volumes.
This nectar of definitive pith instructions,
Having come through the oral lineage, resides in the heart.
Having been brought forth from the gateway of the mouth,
The practitioner should likewise receive it.
Through skill in the application of methods,
First completing it at the proper time,
One should receive it in stages up to the fifth.
If one understands the meaning of receiving it in this way,
Whatever goals one desires will be accomplished.
By understanding such meanings
As they appear in other tantras and so forth,
One is designated as a "practitioner."
As for those practitioners,
Those with great insight, compassion, and diligence,
First rely upon a guru,
And then enter the path themselves.
Alternatively, even if one lacks those qualities,
If separated by place or time,
Since the conditions must be complete,
One should, with devotion to the guru,
Ensure they are perfectly fulfilled,
For the powers of the protectors are diverse
And possess inconceivable might.
To show the necessity of these:
For example, if a warrior enters battle
Without his armor being complete,
He will be struck by weapons and turn back.
Likewise, regarding the conditions for accomplishment, there is the possibility of turning back if they are incomplete. Alternatively, the powers are inconceivable, just like the powers of medicine; the wise should understand which [remedy] is appropriate for which [disease] according to the karma and conditions. To understand the meaning of that, the wise sons of the Sugatas have composed what are known as the "Eight Treatises." The primary knowledge of the generation and completion stages, which brings about the two types of siddhis, is explained along with its branches: the gaṇacakra, fire offerings, great torma offerings, yogic exercises, minor activities, and so forth. Through these, all activities are perfected. If a major violation of the samaya occurs, one should understand the maṇḍala ritual in order to restore the reflected maṇḍala. If a yogi is unable to do that, they should perform the ritual for the confession of misdeeds based on a maṇḍala and flowers. For major violations of the samaya and in order to initially receive empowerment, one should understand the ritual for the supreme empowerment. If obstacles arise quickly, one should understand the ritual for the physical postures and the expulsion of obstructors. If signs of death appear for a yogi, one should understand the ritual for ransoming death. In order to generate confidence and joy, one should understand the prophecies of the ḍākinīs. All of these are the root samayas. By performing the recitations, the aims are accomplished. Regarding the substances such as nectar, the wise should be skilled in the methods of preparation and application, making the body and so forth serviceable. By thus completing the necessary conditions, one should strive for the supreme mudrā; minor siddhis will arise as a byproduct. In that way, the yogi who possesses such confidence—
In delightful and pure locations, on auspicious and favorable dates, one should command the Dharma protectors, guardians, and so forth, and pacify all obstructing spirits. In the presence of the yidam deity, the master, and the ḍākinīs, one should make a vow and then practice. Having purified all faults through rituals such as the hundred-syllable mantra, one should prepare a maṇḍala with flowers well-spread in an excellent location on the ground. Having gathered all the outer and inner offering substances, one should arrange all the ornaments without exception. Having become one's own chosen deity, the volume of the Sugata’s teachings should be beautifully adorned with precious garments and placed as the symbol of the Speech after the Teacher has passed into nirvāṇa. The most beautiful supreme form, whether in relief, cast, or painted, should be placed as the symbol of the Body. The hand implements such as the vajra and bell, beautifully fashioned according to tradition, should be placed as the symbol of the Mind. Although in the ultimate sense there is no consecration for any of these, in the context of the authentic conventional, it is just like the Victor entering the womb. Through such great power of blessing, whatever is done will become the Great Perfection. Therefore, one should act with diligence. If a yogi is poor, since everything is within the sphere of devotion, not to gather [offerings] due to stinginess without becoming poor is conduct inconsistent with the Dharma. Therefore, one should act with devotion and diligence. The lords of yogis should rely upon the generation and completion stages.
First, regarding the methods of generation: they are taught through the modes of instantaneous emanation, the five rituals, the three modes, the mode of arising from two, and the mode of entering into one. These should be understood as the sequence of rituals. Regarding the two modes of completion: there is entry by way of method and entry by way of insight. As for the methods of entry by way of method: for the lord of the eight or nine maṇḍalas, there is entry by the power of pith instructions; for the maṇḍala of the lord of the sixteen or four, there is entry by the method of application. These are superior to the former and the latter. In the places of the thorough circumambulation, one enters according to the sequence; in the places of the initial arising, and finally in the other arising, one should understand the pith instructions for the sequence and so forth, such as by the circling of a firebrand. Sitting comfortably on a very soft cushion, the yogi should visualize the seed-syllable radiating from the moon maṇḍala at the heart, making the deities clear. To the Guru, who assumes the form of Akṣobhya and is surrounded by a host of ḍākinīs, one should first prostrate with devotion of body and speech, touching his feet. Having offered the outer, inner, and secret offerings in sequence, one should confess misdeeds. One should understand the characteristic of illusion. Generating joy in the bliss of the Buddhas and so forth, one should rejoice. One should exhort the turning of the wheel of Dharma and make supplications for the sake of beings. One should take refuge in the deities of the maṇḍala and offer one’s body with devotion. One should generate the awakening mind, abide on the path, and uphold the supreme mudrā.
Once again, firmly take the vows and meditate upon the four immeasurables. By reciting the purifying mantra, meditate on everything as emptiness. It is not existent, nor is it non-existent; it is not appearance, nor is it non-cessation; it is not birth, nor is it cessation. Through such words, one should establish the nature of emptiness. Although the actual mode of being of emptiness is beyond all thought, for the sake of clearing away non-realization, wrong views, and doubt, one speaks of non-arising, non-cessation, and so forth. From within that state of emptiness, the maṇḍalas of the elements emanate in successive layers. Upon that, from the syllable Sūṃ, one should generate the great Mount Meru. Above that, from Hūṃ, a crossed vajra appears; in its center, from the radiance of the seed-syllable, a golden wheel with ten spokes is generated. In an instant, by the manner of miraculous birth, the central principal deity generates the ten wrathful deities. By reciting the four Hūṃ mantras, emanations are projected through the command, summoning all malevolent beings without exception. By reciting the mantra of the vajra-kīla, they are emanated in a state of extreme wrath; having struck them with the striking mantra, they should be pounded with the pounding mantra. They are incinerated to ashes by masses of fire. Within the reach of the limits of space, inside the wrathful deities, the vajra tent and fence are arrayed. Inside the vajra tent, the celestial palace is beautifully generated. Above that is an eight-petaled lotus seat, with a stacked sun and moon seat at its center.
The seats and all the ornaments are complete; through the ritual of manifest enlightenment, the body of the principal deity is generated. First, upon the emptiness and the moon, the ritual of the seed-syllable and so forth is completed. The blessing is gathered into the vajra, and by reciting the mantra, the body is generated. The principal deity is dark blue in color, with one face and two arms. With bared fangs, he transforms according to his will; his body is adorned with ornaments of snakes. With the left leg extended and the right drawn in, he subdues the elemental spirits. His right hand holds a vajra in the wrathful grip, and from his left, he emanates the king of the garuḍas. Having generated the principal deity in that way, on the eastern lotus petal is Vijaya, red in color. His first right hand holds a vajra, and his left holds a battle-axe. The middle two hands hold the middle fingers and thumbs together, while the others are extended; holding that at the heart, he then holds a noose and a sword below. On the southern lotus is the Protector, black in color with one face and likewise two arms, holding a sandalwood staff and a great club in the right and left hands respectively. On the western lotus is Vaiśravaṇa, green in color with one face, holding a stūpa and a mongoose in his two hands. On the northern lotus is Amṛtakuṇḍalī, blue in color with one face, with his two hands crossed at the chest and the threatening gesture raised. On the southeastern petal, the yakṣa is generated, dark red in color with one face, holding a curved knife and a hand-drum in his two hands. On the southwestern petal is Vetālī, pale blue in color with one face, holding a vajra and iron shackles in her hands.
The middle and ring fingers and so forth,
Are firmly bent and completely bound.
The four thumbs and index fingers are fully extended,
Crossed firmly at the crown of the head.
In the northwest is Vajraḍākinī,
Light red in color, with one face.
Her two hands joined at the crown,
She completely holds a garland of flames.
On the petal in the northeast direction,
Is Bhīṣaṇī, dark blue in color.
She has three faces, six arms, and two legs.
The first right hand holds an elephant,
The left holds an elephant hide.
Below those, she holds a battle-axe and a vajra,
And finally, a human head and a hook.
On the four corners are four goddesses:
Prabhākarī is white in color,
With one face and two hands holding a vajra.
Manoharā is yellow in color,
With one face and two hands holding an incense burner.
Samantabhadrā is red in color,
With one face and two hands holding supreme flavors.
Gītā is blue in color,
With one face and two hands performing melodious song and dance.
At the eastern gate is the wrathful Prāṇahāriṇī,
With one face, two hands, and a dark blue body.
Her two hands hold a skull-cup and a noose.
At the southern gate is Śvāsinī, yellow in color,
With one face, two hands, a sacrificial ladle, and a noose.
At the western gate is Raktapā, red in color,
With one face, two hands, a curved knife, and a noose.
At the northern gate is Māṃsabhakṣī, blue in color,
With one face, two hands, a sharp blade, and a noose.
As for the manner of generating these,
In order to purify the minds of yogis who delight in elaboration,
Light radiates from the seed syllables,
And the signs of their respective heart-marks are first spoken, then the third and the ninth.
The wheel of activity is swiftly exerted, generated or in the manner of a flash of lightning. Having gazed slightly with clarity, one who knows the ritual of mantra should, with a manner of service and respect, invite the wisdom maṇḍalas and request them to remain in the space before. One should present the water for the feet and so forth. With the fierce mantra of the yakṣas, all obstructors without exception should be repelled. To abandon conceptualization and to generate the power and strength of body and speech, the deities should be dissolved into one another. The three types of syllables possess the purifying ritual of body and speech. First, by means of the ritual of supplication, all the supreme ones are exhorted. All the Sugatas being pleased, the goddesses who sing and dance, holding vases of nectar, sequentially bestow the empowerments. One becomes a holder of the deity of one's respective family. By exhorting all the supreme ones, all the Sugatas being pleased, from the master Akṣobhya and consort, one should receive the instructions of the two and the three. Then, one should present offerings to the deities: the outer offering, the inner offering, and the secret offering. One should present the offerings according to the proper method. The outer is as it is, in accordance with others. The inner generates the bliss of the deity; the other is made into five. Those who possess constancy have also made the five principal ones. By means of possessing method and insight, the second and so forth are applied, and by that, the meaning of the first is also accomplished. One who possesses the family and the signs...
That very essence arises from that; it is that which arises from the charnel ground. Non-appearance is supreme. Joined with five and ten, it is the supreme, immeasurable, and delightful. This is the teaching on the inner meaning. Regarding the teaching on the meaning of guhya (secret): it is taught as liberation and the mudrā. Through liberation, the mental form is emanated. The mudrā is either an actual consort possessing the signs, or one who lacks them and is to be blessed. The branches of the ritual for these are, by way of the support and the supported, first to be blessed. The support is blessed with the syllable A; the supported is blessed with the syllable Hūṃ. The principal deities of the support and the supported, and the deities of the limbs, are to be dissolved through blessing. Within the E of Dharma, one should visualize the maṇḍala of the three channels. Within the precious palace, one should also visualize the Eternal One. The right and left are method and wisdom; they are taught to abide as five each. That which generates and causes to expand, its two and four companions, that which opens and that which expels, that which radiates and that which gathers: that very radiating of bliss and supreme bliss, which is the most excellent distinction, is the supreme radiation of the secret meaning. The non-dual radiation of light rays and so forth—such are the rituals to be performed in detail. Possessing the vajra and bell, one praises with the vajra song: Hūṃ! Supreme palace of the secret maṇḍala, supreme maṇḍala of body, speech, and mind!
To the one who reveals the concordant meanings,
To the Vajra and his retinue, I prostrate and offer praise.
To the unchanging Vajra, the Terrifier,
The supreme victor of the three realms,
Glorious Black One, supreme in qualities,
Supreme King who proclaims the sound of speech,
Amṛtakuṇḍalī, the nature of enlightened activity,
Supreme Yakṣa who terrifies elemental spirits,
The Devourer who is fierce toward enemies,
Supreme Vajra Sky-Goer,
She who bears a terrifying form,
The supreme beauty who illuminates with light,
She who possesses delightful qualities,
The supreme one who makes view and conduct excellent,
She who pleases with sound and dance,
The supreme one who cuts through conceptual thought,
She who inhales elemental spirits into her mouth,
The Blood-Drinker with a passionate complexion,
To the supreme lords of the earth and Gandharvas,
And to the hosts of the divine wheel,
I offer praise and prostrate with devotion.
To the fierce and terrifying maṇḍala,
I offer praise and prostrate with devotion.
As for the pith instructions on praise and offering:
Emanating from the maṇḍala of one’s own heart,
One should make offerings to oneself.
The other wheels should also be offered to.
Regarding the meditation on the generation stage:
First, the principal deity is revealed,
Then the wheels are revealed in succession.
There are two ways:
Revealing the principal deity in succession
And revealing the wheels in succession.
At first, for about half a stick-measure of time,
Then for about one stick-measure,
And then for one transition,
The session times should also be gradual.
Once stability has been attained in that way,
If one desires greatness, it will become great.
If you wish it small, it is small; having emanated it as many, gather it into few. Having gathered it into few, emanate it as many. Just as you desire the color, it arises light and majestic. Even if released for a long time, it is not lost; even if light, it can be sustained as desired. One is sustained by the food of nectar. When the generation stage produced by that is perfected, at the time the generation stage is perfected, one displays the conduct of the ḍākinīs. At the times of displaying that conduct, the activities of displaying the conduct are shown. At that time, having become clear and increasingly clear, one should examine it again and again. To the one who reveals the meaning of the profound pith instructions, one should pray with devotion. Even if the meaning of reversal is shown there, one should receive the nectar of the pith instructions without fear or doubt. If one becomes weary of the generation stage, or if one is unable to meditate and for other reasons, although there are many extensive pith instructions for recitation taught elsewhere, this nectar of the pith instructions for recitation—which has come down through the ear-oral lineage for individuals who are like jewels—shall be taught; listen with devotion. Regarding the pith instructions for the heart wheel, the pith instructions for the three beings are complete. The white light rays in the manner of a rainbow, the pith instructions for the radiation of syllables are arranged. By circling and emanating, it is emanated upward. From the tip of the vajra of the tongue, it should be emanated into the mouths of the deities. Having made offerings, from whichever place is desired, by returning and settling, the obscurations are purified. Neither too loud nor too soft, the recitation should be performed without the branches impaired. That is taught as the external manner.
Regarding the teaching on internal recitation: From within the avadhūtī, wind possessing five colors emerges; that itself is taught to be in the manner of a horse. The oṃ is mounted upon the horse as it goes out; the hūṃ is the one mounted as it enters within. The āḥ is that which causes it to abide. In such a process of radiating and absorbing, one should first be taught ten [breaths], and then twenty. At the conclusion of such a sequence, one should gradually absorb [the winds] internally. At the location of the drop in the heart, one is able to hold [the winds]; this is supreme. If one were to definitively establish that, twenty-one thousand six hundred [breaths] flow in a single day and night. Furthermore, regarding the grouping of the locations: first, sixteen; second, thirty; one should know [them] thus. They are condensed into sixteen, twelve, and eight; they are condensed into four and two. As for the manner of opening the gates when expelled: through the right, the left, and both, one acts in an extremely subtle manner. Fire, wind, earth, and water—by nature red, blue, yellow, and white, they are so asserted. The lotus, karma, and jewel, as well as the vajra, method, and insight: their power appears in that way. First, the source, the location, enjoyment, dharma, emanation, and the Vajra Holder itself are asserted. Furthermore, if condensed, they appear as two: that which sustains is the life-sustaining [wind]; it is also called "outer" and "inner." The parts that cause death, without being impaired, are taught in two aspects. Since such practices and so forth are the actual mode of being of things, [they are thus].
The preliminaries are extremely important. Without engaging in the meaning of recitation, or having already completed the preliminaries, one should engage in the meaning of the completion stage. Regarding the teaching on the natural state of reality: although the channels, winds, and bodhicitta are not taught through elaboration, the summarized meaning is contained within the speech. In the pure location of the heart wheel, there are eight channel petals. In its center dwells the dhūtī; in the middle of that, having known the maṇḍala of five-colored light, one should prostrate to the bodhicitta that dwells there, the nature of which is the tilaka. Regarding that very reality, through the misconceptions of the non-Buddhists, it becomes a demon. However, through the supreme lords of yoga, by realizing that very reality with certainty, the two kinds of siddhi arise from it. Therefore, through diligent yoga, having pleased the guru, one should understand that very reality through the oral instructions from the guru’s own lips. Having first gazed steadily at that five-colored reality, then, when the signs arise, one should stabilize the tilaka itself. Having stabilized that, one should understand the application of radiating and withdrawing. When that becomes stable, bliss, supreme bliss, and great bliss will be attained. Thereafter, one will remain in the maṇḍala of space for seven days. As the nectar pervades the body to the distance of a fathom, one is nourished by the food of nectar. Thereafter, by viewing the eight similes of the illusion-like, that very reality is definitively realized in the mind. Thereafter, regarding the oral instructions on emptiness...
By entering through the power of the pith instructions, one perceives reality itself with certainty. Thereafter, for the sake of others, one becomes endowed with the power of actual engagement, rather than mere aspiration. Even in a single day and night, many Sugatas reveal the maṇḍala; through this, the meanings of the pith instructions will be understood without exception. Thus, by perfecting the welfare of others, the supreme mudrā of spontaneous self-benefit should be realized in a single instant. The mudrā, the supreme mudrā, and the particularly supreme mudrās are accomplished in successive order. Once the manner of the Son is perfected, the meaning of the Father is also perfected. Such pith instructions of perfection are taught to the yogi on the path of liberation. Regarding the way to enter the path of mudrā: one should seek a mudrā who possesses the signs, and who is endowed with the signs. Relying upon her, the pith instructions on the method for generating wisdom should first be applied, such as the conferral of blessings and so forth. Then, one should understand the pith instructions regarding the sessions and the methods of retention. By relying upon that, the siddhis will also be attained. If one becomes attached and clinging to that, the supreme will not arise. To reverse that clinging, one should train in the inner mudrā itself. Once stability in that is achieved, and in order to reverse clinging to it, one should train in the secret mudrā, the supreme Tummo, for the sake of realizing that very reality. Having perfected the wheels and so forth, one should first train in the stages of the method through the union of opening and closing.
When the great red [emanation] is projected, the five stages of signs arise. Following that, through the application of radiating and absorbing, the stages of summoning and suppressing are also taught after first training in them. If one does not turn back from that, the pith instructions for reversal are taught here. After that, by entering the power of the pith instructions of the Coemergent Mother, the nectar wheel of space will arise in its proper sequence. Then, one should enter the supportless Yoginī, the supreme destroyer of all conceptualizations such as the extremes of existence and non-existence; thus, the meaning of Samantabhadra will be realized.
Such pith instructions for conceptualization should be taught to those possessing insight and compassion, who are devoted to the guru and endowed with diligence, and who, with a mind free of deceit, offer the most pleasing of substances. This is for the precious individual. At first, in order to obtain the pith instructions, one may act with great devotion while possessing a deceitful intention. Once the pith instructions have been obtained, if one turns one's back on the guru, that is the constant cause of the hells and so forth; therefore, one must abandon it.
Having taught the completion stage, at this point the protection wheel is taught as the protection wheel. On a cloth from a charnel ground, the sequence of the wheel is to be composed. If that is unavailable, it should be made from birch bark or tree bark. Having drawn an eight-spoked wheel, the meaning of the essence is shown in the center, and the meaning of the four directions is shown.
The boundaries are what bring about accomplishment. In the intervals between the spokes of the wheel, the names of those [to be protected] should be placed. On the excellent outer rim, the syllables of method and wisdom should be arranged. Having thus constructed the wheel, arrange the maṇḍala, offerings, and so forth. Having perfected the yoga of oneself, one should also generate the wheel of deities. Having made offerings to the wisdom deities, one should supplicate them and merge the two into one. Then, one should recite the protection mantra. Into these respective root mantras, the names are inserted in the middle, and then the protection mantra is appended. The mantras are also to be shown:
Oṃ namo nīlāmbaradhara vajrapāṇi mahāyakṣasenāpataye hūṃ hūṃ phaṭ.
Oṃ trailokyavijaya hūṃ phaṭ.
Oṃ mahākāla roṣaṇa hūṃ phaṭ.
Oṃ vaiśravaṇāya hūṃ phaṭ.
Oṃ amṛtakuṇḍali hana hana hūṃ phaṭ.
Oṃ vajrayakṣa hūṃ phaṭ.
Oṃ vajravetālī hūṃ phaṭ.
Oṃ vajradākinīya hūṃ phaṭ.
Oṃ vajrabhairava hūṃ phaṭ.
Oṃ vidāraya hūṃ phaṭ.
Oṃ mohanāya hūṃ phaṭ.
Oṃ samantabhadriya hūṃ phaṭ.
Oṃ śabdagītiya hūṃ phaṭ.
Oṃ pratistamīya hūṃ phaṭ.
Oṃ śoṣagapaye hūṃ phaṭ.
Oṃ rakta-pritaya hūṃ phaṭ.
Oṃ masabhakṣiṇī hūṃ phaṭ.
Oṃ nīlāmbaradhara vajrapāṇi hūṃ phaṭ.
These are the condensed fierce mantras. "Svāhā" is for pacifying. "Oṃ" is for enriching. "Ho" is for magnetizing. "Rakṣa rakṣa" is for protection. These are the protection mantras.
In the middle, the name should be inserted. As for those protection wheels, they are protected by four sets of four, or protected together with the principal deity itself. Alternatively, they are protected by individual groups, or protected by the principal deity alone. Or else, one should understand the ritual of protection through each individual [deity]. The method for constructing the wheel that protects by means of all [deities] is taught as follows: first, an eight-spoked wheel; second, a twelve-spoked one; and below that, a sixteen-spoked one. The outermost edge possesses two rims. On the first, the sequence of the principal deity is arranged; below that, the second group is arranged; and finally, the two groups are shown. On the two circular rims, the syllables of wisdom and method are arranged. One should understand that there are three types of textual traditions for the different sequences of the wheel. For pacifying, magnetizing, increasing, and the other [wrathful] activities, it is said that they are applied through the pith instructions. Regarding the wheels of the four activities, accomplishment is achieved through ten thousand recitations. Furthermore, for protection and other [rites], it is taught as supreme if one recites in that manner once the approach phase is complete. Even if one recites only twenty-one times, it is said that through the power and might of the mantra, protection and refuge will be accomplished. It is said that if one relies on this very wheel of the deity, all other rituals will be accomplished. Thus, based on the pith instructions of the wheel and so forth—the hidden meaning, the concealed meaning, the intended meaning, and the meaning of averting enemies—one should understand them by relying on the lineage that has descended.
For the purpose of condensing the yoga, whether for one’s own chosen deity or when wishing to engage in other activities, one should condense the maṇḍala of seventeen deities into thirteen, then into nine, and also into five. The sixteenfold assembly is condensed into two, or alternatively, through the yoga of the single ornament, one should understand it as seventeen. Having thus completed the preliminary service, one should know how to definitely engage in all activities of benefit and subjugation. Other auxiliary conditions for the application should also be understood by applying them to the appropriate occasion. If one is thus free from doubt, the ḍākinīs will show signs; however, if one does not diligently understand these and the other activities, the yogin will be ruined. Therefore, the wise should earnestly listen to a learned guru regarding the view and conduct of mantra. Through unlearned, hypocritical, and deceitful people, both are ruined and fall into hell. The wise who have heard the oral lineage will certainly bring forth excellent results for both themselves and others in this life and the next. Therefore, one should seek a learned guru from the very beginning. Even if one finds a holder of the pith instructions, if one follows a hypocritical and deceitful person, the hardship will be meaningless and fruitless. In this final age of evil karma, individuals will appear who teach various views and conducts under the influence of desire. Without having attained the siddhis of Secret Mantra, they rely on mere sounds and signs, and falling under the power of pride and desire, [they lead others astray].
The Secret Mantra wheel will arise; yet then, the authentic meaning will not be found. Some will mix it with the non-Buddhists, and by that, they will be led to the realms of hell. Even if such conduct does not occur regarding these Secret Mantra wheels, their powers will become increasingly diminished, and various things such as disease and famine will arise. In the final age of evil karma, when harm is done to the person of the master and the destruction of the teachings and so forth occurs, one should not practice patience toward that; rather, one should turn the Secret Mantra wheel. If one acts otherwise than that, the samaya will be impaired and one will go to hell. The glorious Vajra of Power, the Lord of Knowledge Mantras and Secret Mantras, was empowered and enthroned by all the Sugatas of the three times. "You must collect and turn all the Secret Mantra wheels," they commanded. Having turned the extensive wheel, thereafter, during the age of increasing strife, if one turns one's own wheel, activities will be accomplished and devotion will increase; therefore, it should be taught at that time. Thus the Victorious One himself spoke. In accordance with that, I, who am devoted to this, have developed the intention to teach this in order to fulfill the requests of yogis from all directions and to accumulate merit for myself. Through the gateway of pure diligence, by accomplishing the deities and making supplications, I shall protect that very arising of the intention which accords with the meaning of the Secret Mantra.
For example, just as the rays of the sun,
Though they consist of many hundreds of millions,
Shine with splendor within a house,
So too, a single subtle ray of light
Appears within the darkness of my mind.
I shall now demonstrate that very light
To all others as well.
Through the ritual of arranging these pith instructions,
May I and all sentient beings,
Relying upon this merit,
All attain enlightenment.
The Great Sādhana composed by the master Bhava is hereby complete.
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.