Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a ritual manual for the practice of the Blue-Clad Vajrapāṇi, framed as an inner practice derived from the tantras of the Vajra Ḍākinīs. The text guides the practitioner through a sequence of meditative and physical operations, beginning with the visualization of seed syllables (A and HŪṂ) and their transformation into a vajra and lotus. It commits the reader to a rigorous set of preliminary requirements, including the verification of specific signs or capacities before proceeding. The ritual architecture involves the creation of a black triangular maṇḍala and the use of physical substitutes, such as white mustard seeds and effigies, to perform suppression rites. The practice culminates in the pursuit of both common siddhi—specifically the acquisition of wealth through color-coded recitations—and higher spiritual attainment through the yoga of self-deification and the preparation of medicinal pills from nectar.
Provenance
About this text
A ritual manual for the practice of the Blue-Clad Vajrapāṇi, the Mahāyakṣasenāpatinīlāmbaradharavajrapāṇisādhana belongs to the genre of sādhana and is attributed to the Indian author Bhavapa. The work was translated into the Tibetan language by Vīryagupta and dge slong gzhon nu tshul khrims. It is preserved in the Tengyur, specifically within volume ཚི, where it is situated in the collection of Other Skillful Means Tantras. Spanning five pages in this edition, the work enacts an inner practice derived from the tantras of the Vajra Ḍākinīs. It guides the practitioner through a sequence of meditative and physical operations, beginning with the visualization of seed syllables—A and HŪṂ—and their transformation into a vajra and lotus. The ritual requires the verification of specific signs or capacities before the practitioner proceeds to create a black triangular maṇḍala containing a vajra, a curved knife, and a mountain of fire. A scholar or serious reader consults this classical Tibetan text to examine the precise ritual architecture of the practice, including the use of physical substitutes for suppression rites and the pursuit of both common siddhi, such as the acquisition of wealth, and higher spiritual attainment through the yoga of self-deification.
Cite thisAnuvāda, “A Sādhana of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi” (Toh 2170), machine draft, 2026.https://naxiai.com/tibetan/works/toh2170
Summary & commentary
Significance
The work is significant for its integration of wealth-attainment (common siddhi) with wrathful deity yoga and suppression rituals. It illustrates the intersection of meditative visualization and material ritualism within the Vajrayāna tradition, specifically regarding the role of Vajrapāṇi as a lord of yakṣas.
Structure
Passages
Section
Description
1-2
Introduction and Visualization
Establishes the source of the practice and details the initial visualization of seed syllables and their transformation.
3
Preliminary Rituals and Maṇḍala Construction
Outlines the requirements for beginning the practice and the physical setup of the ritual space.
4
Suppression Rites
Describes the use of effigies and mustard seeds to perform rituals of suppression and containment.
5
Siddhis and Deity Yoga
Explains the attainment of wealth through recitation and the advanced practice of self-deification and pill-making.
Themes
Visualization and Transformation (2)
Ritual Suppression (4)
Common and Higher Siddhis (5)
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, the Blue-Clad One. Homage to the Three Jewels! Relying upon the tantras of the Vajra Ḍākinīs, I shall explain this inner sādhana so that I may remember it. One should briefly contemplate the yoga of the deity. Visualize a moon disc at one’s own heart; upon that, visualize the syllable HŪṂ. From the HŪṂ, light rays radiate, and as they radiate, the outer and inner are illuminated. Having invited the Guru, the Blue-Clad One, the Three Jewels, and so forth, one should prostrate, make offerings, confess, rejoice, exhort, and supplicate. One should take refuge, offer the body, and dedicate the roots of virtue. One should also meditate on the four immeasurables. Then, meditate on the samādhi of emptiness. Within that, in the form of a mass of light, is myself; within that, the syllable HŪṂ abides. From that, the syllable CAṂ radiates and becomes a wheel. Visualize the sun at its hub; that very HŪṂ becomes the King Sumbharāja. Through the radiation and reabsorption of his HŪṂ, he becomes the ten great wrathful deities. By reciting the secret mantra of the four HŪṂs, the emanations of the ten wrathful ones summon the malevolent spirits. They are struck with the kīla of body, speech, and mind; having been subdued and purified, they become space. Then, through the radiation and reabsorption of HŪṂ, it becomes a vajra tent, a fence, and a lattice. Through the radiation and reabsorption of HŪṂ, it melts once more; from emptiness, a mass of light arises, which becomes the union of the sun and moon.
Adorned with the vowels and consonants as sun and moon,
In the center, the syllables A and HŪṂ are joined;
Visualize them as being white and red in color.
From the radiating and reabsorbing of white and red light rays,
They melt and become a vajra and a lotus.
Upon the lotus, the vajra is submerged to the ankles;
The two centers are encircled by the essence mantras.
From those two, the Mind and Speech are produced;
Both together bless the gathering of the Body.
From the melting of those very [syllables] into light,
From the vajra, the Wrathful One arises;
From the lotus, the Wrathful Female arises.
The Wrathful One is Vajra Nīlāmbara,
Dark blue in color, with one face,
Holding a vajra and bell in his two hands;
With bared fangs, he is the fulfillment of all desires.
His two legs are in the posture of straddling and embracing.
To his left is the Vajra Wrathful Female,
Greenish-red in color, with one face;
Her right hand holds a vajra flaying-knife and embraces the Lord,
While her left offers a red bhaṇḍa to the Lord.
Having meditated on this mode of non-dual embrace,
The Wisdom Being is invited,
Offered outer and inner nectar, and dissolved [into the commitment being].
Through the radiating and reabsorbing of light rays, they are blessed.
Likewise, the bodies of the minor wrathful deities are blessed.
Through the conferral of empowerment, they become Akṣobhya.
Having meditated in that way, perform the recitation.
Above that, having meditated on the signs and so forth of the Wisdom Being,
Whether circling in the heart or in the surrounding area,
Mount the seed-syllables upon the light rays.
One should meditate until [the visualization] is clear.
In this way, those of superior, middling, or inferior capacity
Will achieve [the goal] in one hundred thousand, two hundred thousand, or three hundred thousand [recitations].
If there is no doubt, the accomplishments will be attained.
If the samaya is impaired or if one has great negativity,
One should perform many fire offerings and so forth.
Examine the three signs or the capacity; if they arise in that way, begin the practice. This is the ritual of the preliminary approach. As for the explanation of the stages of accomplishment: having gone to a place where the ḍākinīs assemble, one should make a black triangular maṇḍala. Inside, a vajra and curved knife; in between, a mountain of fire should be drawn. The bow, the battle-axe, and the spear—these three should be drawn from the corners of the mountain of fire. One should fashion an effigy from the charcoal of a whirlwind or a charnel ground, mixed with nectar and dough. Insert the triangular effigy into the heart; seal it and fix it with a khadira wood stake. In a qualified kapāla, fill it with the five nectars and the five meats; that is the offering to the Blue-Clad One himself. Inside a triangular iron vessel, fill it with the five meats, the three nectars, and the three bloods; that is the foundation for the black torma. Collect the poison torma in a vessel from a woman who has miscarried. Sprinkle the three powders and white mustard seeds. Both the master and the disciple should wear blue or black garments and ornaments. Count the rosary of rakṣa bone. Facing west or south, meditate on the generation stage according to the rules. Recite the common and the special mantras for the enemies, the bhūtas, and the nāgas; thus begin the secret stage. Visualize the signs at the heart and so forth clearly. Transform the tongue into a vajra of the syllable HŪṂ. From the radiation of white and red light rays, the hosts of wrathful deities emerge and summon [the target]. Alternatively, visualize the Protector being exhorted. Having recited up to ten thousand [mantras], during the intervals between sessions, the Protector should cast the three powders into the activity torma. The white mustard seeds are for the Blue-Clad One. Fill [the vessel] with the black poison and light rays.
Visualize white mustard seeds as the wrathful deities themselves. Once the signs have appeared, insert the effigy. Then, at the threshold of the practice chamber, place it inside a triangular black pit and seal it by drawing Mount Meru over it. Perform the ritual dance of suppression upon it; this is the application of suppression. Strike it with the ritual dagger and cut it with the curved knife. Then, offer it as a triangular torma, presenting it to Mahākāla himself. One should understand the secret pith instructions regarding the torma for the recitation of wrathful mantras. Alternatively, perform it through fire offering; these are the applications for killing.
Generate an eight-petaled lotus and, having generated the principal deity in the center, generate the eight great nāgas upon the petals. Arrange the torma in a precious vessel, prepared with pure water, medicinal substances, and especially various nāga medicines, along with the three whites and three sweets. Perform the purification, blessing, and so forth. By giving this to the nāgas, their hatred is pacified. By giving the remainder to their retinue, all harms will be pacified. Through the recitation of mantras, light rays strike them, and by recollecting the samaya of the principal deity, the hatred of the retinue is pacified. Alternatively, perform a peaceful fire offering. The applications such as expelling, binding, and summoning should be understood as the great ritual applications. In the center of a yellow wheel, generate the principal deity; in front, generate the King. To his right is the Wealth Deity, white in color and smiling, holding a jewel casket in his right and left hands. Offer, praise, and recite the secret mantras. Rely upon precious substances for this effigy.
Symbolized by the five colors and gold, once the recitation of the yellow color is completed, it bestows whatever wealth is desired; that is the common siddhi. Seek the five roots of nectar and perform the yoga of oneself as the deity. From the three whites and three sweets, form pills by reciting the mantra and eat them. Exchange food and medicine on a scale; once exchanged, the three fruits will arise. Mix those three with the medicines of the seven births and the local ingredients. Accomplish that by taming and purifying the light rays. Once the signs appear, eat and anoint with it; by that, the common siddhi is achieved, and it also becomes an aid for the supreme siddhi. To accomplish the supreme siddhi as well, visualize the eight-petaled channel-wheel of the heart. In its center is the channel the size of a horsehair; within that is the deity of the breath, possessing the five colors. In its center is the bindu, the bodhicitta. By looking at and meditating upon that, emptiness arises at the end of the five signs. Through the stages of radiating and absorbing, summoning and retaining, or the pith instructions of pressing and reversing, wisdom will gradually arise. Then, the siddhi of the mudrā is attained. By this sequence of the inner accomplishment, may I, infinite sentient beings, and the yogins who rely upon this, attain unsurpassed enlightenment. The Sādhana of the Great Yakṣa General Vajrapāṇi clad in Blue, composed by the master Bhava, is 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.