Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a ritual manual, or sādhana, for the practice of the deity Vajrapāṇi in his blue-clad form. The work outlines a systematic progression of meditative and ritual actions designed to transform the practitioner's perception and state of being. It begins with physical and mental preparation, including ablutions and the generation of bodhicitta, grounded in the contemplation of emptiness. The ritual then proceeds to sensory offerings—specifically food and sound—accompanied by mantra recitation to achieve a state of non-duality between the practitioner and the deity. The process concludes with a formal dissolution phase, involving the request for forbearance, the dedication of merit, and the dismissal of the wisdom deity to return the practitioner to a state of non-referential meditation. By following this structure, the reader commits to a disciplined synthesis of visualization, mantra, and emptiness-based contemplation intended to lead sentient beings toward nirvāṇa.
Provenance
About this text
A ritual manual for the practice of the deity Vajrapāṇi in his blue-clad form, the gsang ba'i bdag po lag na rdo rje gos sngon po can gyi sgrub thabs is a sādhana attributed to the Indian author Kṛṣṇa Paṇḍita. Preserved in the classical Tibetan tradition, the work is found within the Other Skillful Means Tantras collection of the Tengyur, specifically in volume ཛི, where it extends over four pages. The text enacts a systematic ritual process beginning with physical ablutions and the generation of the mind of awakening through the seven limbs. It guides the practitioner through the contemplation of emptiness and the visualization of a wind maṇḍala, the sun, and the moon at the heart. Through the recitation of mantras, the practitioner makes sensory offerings of food and sound to the deities to achieve a state of non-duality, followed by the conferring of empowerment and the visualization of a seed-syllable upon a sun disk. A scholar or serious reader consults this work today to examine the precise meditative and liturgical structures used to transform the practitioner's perception and state of being through the synthesis of visualization and mantra.
Cite thisAnuvāda, “A Sādhana of the Secret Lord, the Blue-Clad Vajrapāṇi” (Toh 2189), machine draft, 2026.https://naxiai.com/tibetan/works/toh2189
Summary & commentary
Significance
The text is significant as a representative example of Vajrayāna ritual technology, demonstrating the integration of emptiness philosophy with deity yoga. For the modern reader, it illustrates the specific liturgical sequence of offering and dissolution used to maintain the balance between conceptual construction and non-conceptual awareness.
Structure
Passages
Section
Description
1-2
Preliminary Preparations
Instructions on physical purity, seating, the generation of bodhicitta, and the contemplation of emptiness.
3
Ritual Offerings and Union
The use of specific mantras to offer food and sound, leading to the realization of non-duality.
4
Conclusion and Dissolution
Final prayers, dedication of merit, the dismissal of the deity, and a return to non-referential meditation.
Themes
Emptiness (Śūnyatā) (2, 4)
Bodhicitta and Altruism (2)
Mantra and Sensory Offering (3)
Non-duality (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Secret Lord, the Blue-Clad Vajrapāṇi·
The Sādhana of the Lord of Secrets, Vajrapāṇi clad in Blue Garments, is contained herein.
Homage to the Lord of Secrets, Vajrapāṇi clad in Blue Garments.
A yogin who wishes to practice the sādhana of Vajrapāṇi clad in Blue Garments should first perform ablutions and sit upon a comfortable seat. Then, one should generate the mind of awakening endowed with the seven limbs.
At one’s own heart, upon a sun and moon disk, is the seed syllable. From this, one invites Vajrapāṇi clad in Blue Garments, the Buddhas, Bodhisattvas, and so forth. One then makes offerings arising from that seed syllable.
Then, one should say: "To the glorious Vajrapāṇi and all the Buddhas and Bodhisattvas residing in the ten directions, I prostrate with my body, speech, and mind, and I take refuge. As I present these unsurpassed offerings, emanated by a pure mind as a rain of desirable qualities, I pray that you accept them through the power of your compassion. Whatever sins I have committed under the influence of the three poisons since beginningless time, I confess each one and vow to refrain from them henceforth. To those Sugatas who abide on the stage of exhortation, I entreat you to turn the wheel of Dharma. To those Sugatas who intend to pass into parinirvāṇa, I pray that you do not pass into parinirvāṇa as long as saṃsāra endures. I dedicate all these roots of virtue toward unsurpassed awakening. Just as the Buddhas of the three times generated the mind of awakening, which is free from all substantial entities..."
Just as the mind was generated in the nature of emptiness, I too shall generate the mind of enlightenment. Furthermore, I offer my body to the Noble Ones and shall bring all sentient beings to nirvāṇa. Then, one should contemplate all things, both animate and inanimate, as emptiness. From within that state, from the syllable yaṃ, upon a wind maṇḍala, arise the moon and sun. Above that, from a blue hūṃ, a vajra is produced, which completely transforms into the form of the Blue-Robed One (Nīlāmbara). Then, one should scatter white mustard seeds in all directions and expel obstructors while reciting: oṃ āḥ vighnāntakṛt hūṃ phaṭ. Forming the hook mudrā, light rays are emanated from the seed syllable to invite the deity. To the end of the dhāraṇī, append: oṃ namaḥ samayamaṇḍalamade āgacchaya āgacchaya praveśaya praveśaya ālokaya ālokaya hūṃ svāhā, and thus invite them. Then, offerings should be presented to them. With hrīḥ ti ha, the argha water is offered. With oṃ vajra puṣpe pūja megha samudra spharaṇa samaye svāhā, flowers are offered to the head. With oṃ vajra dhūpe pūja megha samudra spharaṇa samaye svāhā, incense is offered in front. With oṃ vajra dīpaṃ pūja megha samudra spharaṇa samaye svāhā, a lamp is offered to the eyes. With oṃ vajra gandhe pūja megha samudra spharaṇa samaye svāhā, perfume is offered to the heart.
OṂ VAJRA NAIVIDYE PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE SVĀHĀ. With this, [offer] the food into the mouth. OṂ VAJRA GĪTI GHAṆṬA GHAṆṬA SVĀHĀ. With this, [offer] the cymbals to the ears. Then, offer praise. OṂ VAJRA SAMAYA STVAṂ. With this, [the deities] should be made non-dual. Then, the empowerment should be conferred. Then, upon a sun disk arising from RAṂ at one's own heart, one's own seed-syllable should be surrounded by the letters of the mantra to be recited. One should visualize this with the mind and recite the mantra. The mantra is as follows: TADYATHĀ | BHO BHO VANNĀGĀDHIPATAYE | IDAN NĪLĀMBARADHARA ŚARĪRAṂ | VAJRAPĀṆI HRĪDAYAṂ | YAḤ SAMĀTIKRAMĀTI | UTSĀDANAṂ | BHAVIŚUDDHE | TADYATHĀ | BUDDHYA BUDDHYA | VIBUDDHA | MATI PRĀPTA | HARA HARA | NĀGĀNĀṂ | PRAHARA PRAHARA | NĀGĀNĀṂ | CHINDA CHINDA | NĀGA HRĪDAYANI | BHINDA BHINDA | NĀGA DAMANI | VISMĀDAYA NĀGA ŚARĪRAṆI | VISPHOṬAYA | NĀGANAYANĀNI | TADYATHĀ | NĀGAVIDĀRAṆĀYA HŪṂ PHAṬ | NĀGOTSĀDANĀYA HŪṂ PHAṬ | NĪLĀMBARASTANĀYA HŪṂ PHAṬ | APRATIHATA PALAPARĀKRAMĀYA HŪṂ PHAṬ | KṚTTĀNTĀYA PHAṬ | KṚTTĀNTĀRŪPĀYA PHAṬ | ROṢAṆĀYA PHAṬ | TRĀSANĀYA PHAṬ | KUṢMAṆḌOTSĀDANĀYA PHAṬ | PRETAPIŚĀCavināśakarāya PHAṬ | YAKṢA-APASMĀRAVINĀŚAKARĀYA PHAṬ | HASA HASA | DHARA DHARA | MĀRAYA MĀRAYA | BHAKṢAYA BHAKṢAYA | SARVAVIGHNĀVINĀŚAKARĀYA PHAṬ | SARVAŚATRUṂSAṂGHAVINĀŚAKARĀYA PHAṬ | NĪLĀMBARADHARA VAJRAPĀṆI RAJNĀPAYATI SVĀHĀ.
Thus one should perform the recitation. If one wishes to conclude, one should request forbearance, dedicate the roots of virtue, and make aspiration prayers. Then, with "Oṃ Āḥ Hūṃ Muḥ," request the wisdom deity to depart. Thereafter, one should meditate on the non-referential nature of all things. One should recite the hundred-syllable mantra. For those who possess devotion to the guru, insight, and compassion—and especially for those who have great faith—the accomplishment will be swiftly attained. This concludes the Sādhana of Vajrapāṇi, the Lord of Secrets, composed by the great master Kṛṣṇapāda.
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.