Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual manual (sādhana) focused on the combined practice of the Blue-Clad Vajrapāṇi, the Great Yakṣa General, and the Garuḍa. It establishes a meditative framework based on the Vajraḍāka and Swirling Golden tantras, guiding the practitioner through the visualization of seed syllables (ĀḤ and HŪṂ) and their transformation into a vajra and lotus. The ritual process involves the generation of protective armor for the practitioner, the invitation and honoring of wisdom beings (jñānasattva), and the use of specific seed syllables for binding. The text commits the reader to a series of complex mantra recitations designed for spiritual protection and the active removal of murderous spirits. By blending the attributes of the Yakṣa and Garuḍa with the power of Vajrapāṇi, the practice aims to secure a protective spiritual environment and neutralize malevolent entities through the deployment of sonic and visual tools.
Provenance
About this text
A ritual manual for the combined practice of the Blue-Clad Vajrapāṇi, the Great Yakṣa General, and the Garuḍa, the Mahāyakṣasenāpatinīlāmbaradharavajrapāṇigaruḍasādhana belongs to the classical Tibetan tradition. The work is attributed to the Indian author Karmavajra. It was translated into Tibetan by Bhadracandra and lo tsa ba glan chung dar ma tshul khrims, and is preserved in the Tengyur (vol. ཛི) within the collection of Other Skillful Means Tantras. Spanning four pages in this edition, the sādhana enacts a meditative process relying upon the Vajraḍāka and Swirling Golden Eye tantras. It guides the practitioner through the visualization of the seed syllables ĀḤ and HŪṂ, their transformation into a vajra and lotus, and the generation of protective armor for the Father and Mother. The ritual further details the invitation and honoring of wisdom beings through the offering of nectars and the use of binding syllables. A scholar or serious reader consults this text today to examine the specific mantra recitations and visualization techniques used to secure a protective spiritual environment and neutralize malevolent entities by blending the attributes of the Yakṣa and Garuḍa with the power of Vajrapāṇi.
Cite thisAnuvāda, “A Sādhana of the Great Lord of Yakṣas, the Blue-Clad Vajrapāṇi and the Garuda” (Toh 2192), machine draft, 2026.https://naxiai.com/tibetan/works/toh2192
Summary & commentary
Significance
The work is significant as it demonstrates the synthesis of diverse protective deities—Yakṣas, Garuḍas, and Vajrapāṇi—within a single ritual system. For the modern reader, it provides an example of the technical precision involved in Tibetan tantric visualization and the use of mantra as a functional tool for spiritual defense.
Structure
Passages
Section
Description
1
Introduction and Lineage
Provides the title in Sanskrit and Tibetan and identifies the foundational tantras.
2
Visualization and Generation
Describes the mental construction of seed syllables and their transformation into ritual implements.
3
Protective Rituals and Invitation
Details the creation of spiritual armor and the invitation of wisdom beings.
4-5
Mantras for Protection and Exorcism
Lists specific mantra sequences for general protection and the separation from murderous spirits.
Themes
Ritual Visualization (2)
Protective Armor (3)
Exorcism and Spirit Removal (4-5)
Tantric Lineage (1)
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 and the Garuda·
In the language of India: Mahāyakṣasenāpati-nīlāmbaradhara-vajrapāṇi-garuḍa-sādhana. In the language of Tibet: The Sādhana of the Great Yakṣa General Vajrapāṇi, the Blue-Clad One, and the Garuḍa. Homage to the glorious Vajraḍāka! Relying upon the Vajraḍāka Tantra and the Tantra of the Swirling Golden Eye, I shall explain this inner sādhana so that I may remember it.
Meditate briefly on the deity yoga. Visualize a moon disc at your heart; upon that, visualize the syllable HŪṂ. From the HŪṂ, light rays radiate, illuminating the outer and inner, and then radiate further. Having invited the Guru, the Blue-Clad One, the Three Jewels, and so forth, perform prostrations, offerings, and confession; rejoice, exhort, and supplicate. Take refuge, offer the body, and dedicate the roots of virtue. Meditate also on the four immeasurables. Then, meditate on the samādhi of emptiness.
There, I appear in the form of a mass of light, and within that, the syllable HŪṂ abides. From that, JAḤ radiates and becomes a wheel. Visualize a sun at the hub, and that very HŪṂ becomes the King Sumbharāja. From the radiation and reabsorption of the HŪṂ at his heart, the ten great wrathful deities arise. By reciting the secret mantra of the four HŪṂs, the emanations of molten bronze summon the malevolent spirits. They are pinned with the kīla of body, speech, and mind; having been subdued and purified, they become the sky. Then, from 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 emerges.
From that, the sun and moon join together, adorned by the vowels and consonants. In the center, the syllables ĀḤ and HŪṂ are joined, appearing white and red. Through the radiation and reabsorption of white and red light rays, they melt and become a vajra and a lotus. The lotus center has the vajra submerged to its waist; the two centers are encircled by the essence mantras. Their essence is the Mind and Speech, and both bless the Body and Speech. That very essence melts into light, and from the vajra, the Wrathful One arises; from the lotus, the Wrathful Goddess arises. The Wrathful One, Vajra Nīlāmbara, is dark blue in color with one face. His two hands hold a vajra and a bell. His fangs are bared and his three eyes are red. His tawny-black hair swirls upward. He is perfectly endowed with the six mudrās. His two legs are in the posture of one extended and one tucked. In front is Vajravārāhī, red in color with one face. Her right hand holds a vajra-handled curved knife, and her left holds a skull-cup filled with red nectar. She is naked, with three eyes and hair tied up. She is perfectly endowed with the six mudrās. Visualize a crossed vajra as the seat. OṂ HŪṂ TRĀṂ HRĪḤ ĀḤ. E VAṂ MĀ YA. HŪṂ SVĀ DA HRĪḤ ĀḤ JAḤ HŪṂ BAṂ HOḤ. OṂ ĀḤ HŪṂ SAMAYA STVAṂ. OṂ ĀḤ HŪṂ SAMAYA JAḤ. OṂ ĀḤ HŪṂ SAMAYA ĀḤ. BUDDHA GARUḌA OṂ. VAJRA GARUḌA HŪṂ. RATNA GARUḌA TRĀṂ. PADMA GARUḌA HRĪḤ. KARMA GARUḌA ĀḤ. E PUṢPA GARUḌA. VAṂ DHŪPA GARUḌA. MĀ ĀLOKE GARUḌA. YA GANDHA GARUḌA. GARUḌA YAKṢA. GARUḌA YAMA. GARUḌA HULU. GARUḌA CCHINDA. JAḤ GARUḌA. HŪṂ GARUḌA. BAṂ GARUḌA.
Hoḥ Garuḍa! This is the armor of the Father. Oṃ baṃ, haṃ yoṃ, hrīṃ moṃ, hrīṃ hrīṃ, hūṃ hūṃ, phaṭ phaṭ. This is the armor of the Mother. Light rays radiate from the heart, inviting the wisdom beings (jñānasattva), who are then honored with outer and inner nectars. They are bound with jaḥ hūṃ baṃ hoḥ. By the empowerment of the nectar vase, visualize that the heads are adorned by the lords of the families. This is the generation stage.
In the center of the bindu and the filaments, the vowels and consonants are perfectly present. The deity residing in the center of that is like a fine thread of white silk. Contemplate that from this, the inconceivable arises. Having contemplated that inconceivable, the two form bodies (rūpakāya) emerge from it. First, the yoga is adorned by the scriptures; then, it dissolves into the expanse of phenomena (dharmadhātu).
The suchness (tattva) of Vārāhī is as follows: the sow’s face is the ultimate, lacking any substantial entity. The wrathful face, which symbolizes the perfection of all, is the bird, which is the method of clarity; the garuḍa is the clarity that is without substance. "Ga" means not abiding anywhere; "ru" means being free from the collection [of aggregates]. The "bird" is the two form bodies; the "garuḍa" is the natural luminosity. Being primordially pure, it is like the sky. One’s own mind is primordially unborn, the nature of emptiness (śūnyatā).
Oṃ vajra caṇḍa mahāroṣaṇa hūṃ. Vajra garuḍa hūṃ hūṃ phaṭ phaṭ. Māraya māraya. Sphoṭaya sphoṭaya. Vajrapāṇi garuḍavega hūṃ hūṃ jaḥ jaḥ raze pretsi hūṃ phaṭ. Oṃ vajra ḍākinī hūṃ hūṃ phaṭ. This is the essence mantra of the Mother. Jaḥ hūṃ dharma śaṅga kiṇi dāri. Dharma heśa dhudhura. Ratna teśaṅkari. This is the essence mantra of the Consort.
DARMA TIŚA CAKARA | DARMA TEŚA SAMAYA | PŪTAYA PŪTAYA | TEPA TEPA KHA KHA RAṂ | TEPA TEPA CAKARI | TEPA TEPA MUN DUR I | TEPA TEPA BAR BUDDHOTARA | TEPA TEPA SAMU SAMUÑJA | CA KHA MUN DUR KHYE | VAJRA CA NARAN JA JAḤ VAJRA CA MUN DHARA JAḤ VAJRA KHA MUN DHARA JAḤ | TEŚA MUN DUR RA NAṂ | JURU JURU RAṂ | JURU JURU MUN VAJRA | JAḤ HŪṂ | The Great Vajra is stirred; the fierce Vajra is stirred; the infinite Vajra is stirred; the ultimate Vajra is stirred | KHA JARA JA MUN DUR KHYE | PADMA RAN KHA JARA JA MUN DUR KHYE | KHA JARA JA MUN DUR RA RA SAMUÑJA | OṂ ḌĀKINĪ JAḤ | This is the mantra for the invitation. OṂ KĀYA VĀKA CITTA | IDAṂ BALIṂ BHUÑJA JA KALA PHULLA DHŪPA MĀSA | SESAKHA NADI | TEKAKATO | OṂ AMṚTAPATI JAḤ KASAKARU | PŪJA KHĀHI PUṢPA | ĀLOKE | GANDHE | NAIVEDYA | KASAKARU PŪJA KHĀHI NĀGAPU ADHIPATI | KASAKARU PŪJA KHĀHI | OṂ ĀḤ HŪṂ | AKĀ HŪṂ | AKĀRO MUKHAṂ SARVADHARMĀṆĀṂ ĀDYANUTPANNA TVĀT OṂ ĀḤ HŪṂ | This is the mantra for offering the torma. KAKA RAKṢA | HŪṂ HŪṂ STYAṂ BHYOṂ JAḤ JAḤ | KHA KHA TEŚA RAKṢA | HŪṂ HŪṂ STYAṂ BHYOṂ JAḤ | KHA KHA KHA CA BA RAKṢA | HŪṂ HŪṂ STYAṂ BHYOṂ JAḤ | KHA KHA KHA CA KHA RAKṢA | HŪṂ HŪṂ STYAṂ BHYOṂ JAḤ | KHA KHA KHA MU DU RAKṢA | HŪṂ HŪṂ STYAṂ BHYOṂ JAḤ | KHA KHA KHA | JAḤ HŪṂ BAṂ HOḤ | This is the mantra for summoning the obstructing spirits with the mudrā. KAKA RAKṢA SAMAYA | PŪTAYA | PŪDHARA | CA GARAKṢA SAMAYA | DUTAYA SATARA | MUDURAKṢA SAMAYA | PŪTAYA PŪTARA |
This is the mantra for separating from the murderous spirits. HŪṂ HRIL HRIL DIM DIM KUN PHOB PHOB SHAR SHAR DIRI DIRI RBAD. KHA THAṂ THAṂ THUM. DZA RE DZA RE BHYO HA SA HA SA. TE PA TE PA. TRI TA HA TRI TA HA. TRI KHUG TRI KHUG. TSHAL PA TSHAL PA. SROG TSIG NAN RBAD. LUS RDUL MĀRAYA RBAD. RAṂ RAṂ DZA LA DZA LA. SHIG SHIG RDUL BUN RBAD SOD. NĀGA SARVA GARUḌA KHĀHI. This is the general combined mantra. OṂ NAMO BUDDHĀYA. KĪLI MILI CANDANA NĀGA BANDHAYA SVĀHĀ. This is the mantra of the kīla. RALI HUR HUR THUM BHYO DHA SHA HUR THUM BHYO. MA MA SHI BHYO. SARVA GARU SER BA LA BHYO. This is the mantra for averting hail. OṂ VERA VERA VAJRA DHARIE SVĀHĀ. This is the mantra for protection against infectious diseases. HŪṂ DIRI DIRI GARUḌA BHYO HŪṂ HŪṂ JAḤ JAḤ. E A RILI HRĪ BHYO. This is the mantra for pacifying the attendant nāgas. HŪṂ JUTI TIṄ TIṄ TEK TEK HO HO. HŪṂ STO BHYO. This is the mantra for extracting curses. TRI NAṂ MĀRAYA HŪṂ PHAṬ. This is the mantra for expelling elemental spirits. By my composing this sādhana, may I and all infinite sentient beings, and the yogins who rely upon it, attain Mahāmudrā. This concludes the Inner Sādhana of the Vajra Cycle, titled "The Wish-Fulfilling Jewel," composed by the master Karmavajra, who beheld the face of Vajrapāṇi directly. It was translated and finalized by the Indian abbot Valacandra and the translator Lenchung Darma Tsultrim.
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.