Toh 2329 · classical Tibetan · Tengyur edition

A Sādhana of Wrathful Mañjuśrī

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2329
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 052_རྒྱུད་འགྲེལ།_ཞི.txt
Extent: 2 passages · 2,053 Tibetan characters · 502 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 provides a ritual procedure (sādhana) for the practice of Wrathful Mañjuśrī. The work functions as a liturgical guide, initiating with a formal homage to the deity and the sovereign of wrathful kings, Yamāntaka. The ritual instructions commit the practitioner to a specific set of physical and mental preparations, including the use of a buffalo skin seat and the visualization of the subduing of Karmayama. The process involves a sophisticated internal visualization where light radiates from the heart center to invite the wisdom being (jñānasattva) of the same nature. This invitation is followed by a series of formalized offerings accompanied by specific seed syllables and mantras. By combining these elements, the text directs the practitioner to transition from external preparation to internal meditative absorption and deity yoga, aiming to align the practitioner's consciousness with the wrathful manifestation of wisdom.

Provenance

About this text

A ritual procedure for the practice of Wrathful Mañjuśrī, the Mañjuśrīkrodhasādhana is a sādhana attributed to the Indian author Kamalaśīla. Preserved in the classical Tibetan tradition as the 'jam dpal khro bor sgrub pa, this work is found within the General Unexcelled Yoga Tantra Works collection of the Tengyur, specifically in volume ཞི, where it spans two pages. The text enacts a precise liturgical method of accomplishment in the manner of the Māyājāla, beginning with homage to the Lion of Speech and the sovereign of wrathful kings, Yamāntaka. It directs the practitioner through a series of physical and mental preparations, including the use of a buffalo skin seat and the visualization of the subduing of Karmayama. The ritual involves inviting the wisdom being through light radiating from the heart and presenting formalized offerings accompanied by specific mantras. A scholar or serious reader consults this work today to examine the technical requirements of deity yoga and the specific visualization sequences used to align the practitioner's consciousness with the nature of the deity.

Sanskrit title: Mañjuśrīkrodhasādhana
Indian author: Kamalaśīla
Tibetan translators: not recorded
Canonical collection: General Unexcelled Yoga Tantra Works
Genre: Sādhana
Source edition: Tengyur, vol. ཞི
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 Wrathful Mañjuśrī” (Toh 2329), machine draft, 2026.https://naxiai.com/tibetan/works/toh2329

Summary & commentary

Significance

The work is significant as it demonstrates the integration of wrathful iconography with the wisdom deity Mañjuśrī, reflecting the Tantric approach to transforming obstacles into enlightenment. For a modern reader, it illustrates the precise technical requirements of Tibetan ritual practice, specifically the use of mantra and visualization to invoke a tutelary deity.

Structure

Passages	Section	Description
1	Introduction and Homage	Provides the title in Sanskrit and Tibetan and offers homage to the wrathful deities.
2	Ritual Procedure	Details the physical seating, the visualization of subduing Karmayama, the invitation of the jñānasattva, and the offering mantras.

Themes

Deity Yoga and Visualization (2)
Ritual Offerings (2)
Wrathful Manifestations (1-2)

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

AnuvādaA Sādhana of Wrathful Mañjuśrī·

#༄༅༅། ། རྒྱ་གར་སྐད་དུ། མཉྫུ་ཤྲཱི་ཀྲོ་དྷ་སཱ་དྷ་ནཾ། བོད་སྐད་དུ། འཇམ་དཔལ་ཁྲོ་བོར་#སྒྲུབ་པ། སྨྲ་བའི་སེང་གེ་ལ་ཕྱག་འཚལ་ལོ། ། དཔལ་ལྡན་ཁྲོ་བོ་གཤིན་རྗེ་གཤེད། ། ཁྲོ་རྒྱལ་གཙོ་ལ་རབ་འདུད་#ནས། ། དེ་ཡི་ཟབ་མོ་སྒྲུབ་པའི་ཐབས། ། སྒྱུ་འཕྲུལ་དྲ་བའི་ཚུལ་དུ་བྲི། ། དེ་ལ་འཇམ་དཔལ་གཤིན་རྗེ་སྒྲུབ་པར་འདོད་པའི་རྣལ་འབྱོར་པས་དུར་ཁྲོད་ལ་སོགས་པ་ཡིད་དང་རྗེས་སུ་མཐུན་པའི་གནས་སུ་སྟན་བདེ་བ་ལ་འདུག་སྟེ་རང་གི་སྙིང་གར་ཉི་མའི་དཀྱིལ་འཁོར་བསྒོམ། དེའི་དབུས་སུ་ཧཱུཾ་མཐིང་ནག་རབ་ཏུ་འབར་བ་བསྒོམ། དེ་ལས་འོད་འཕྲོས་པས་བར་ཆད་ཐམས་ཅད་སྲུང་#ཞིང་བདེ་བར་གཤེགས་པ་རྣམས་ཀྱི་#ཐུགས་དམ་བསྐུལ་ཏེ། སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་མདུན་གྱི་ནམ་མཁའ་ལ་#སྤྱན་དྲངས་ལ། ཡན་ལག་བདུན་པ་བྱ་ཞིང་ཚད་མེད་པ་བཞི་བསྒོམས་ཏེ་དེ་ནི་#བསོད་ནམས་ཀྱི་ཚོགས་བསག་གོ། ། དེ་ནས་ཨོཾ་སརྦ་དྷརྨཱ་#བྷཱ་བ་སྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ། ཞེས་པས་ཆོས་ཐམས་ཅད་ནམ་མཁའ་ལྟ་བུར་བསྒོམ། ། དེའི་ངང་ལས་རང་གི་རིག་པ་ཧཱུཾ་མཐིང་ནག་རབ་ཏུ་འབར་བར་བསྒོམ། དེ་གྱུར་པ་ལས་རྡོ་རྗེ་ཁྲོ་བོ་ཧཱུཾ་གིས་མཚན་པར་#བསམ། དེ་ལས་བྱུང་བའི་བཅོམ་ལྡན་འདས་འཇམ་དཔལ་གཤིན་རྗེ་གཤེད་མཐིང་ནག་ཞལ་གཅིག་པ་སྤྱན་གསུམ་པ། ཁྲོ་གཉེར་དཔྲལ་བར་བསྡུས་པ། མཆེ་བ་གཙིགས་ཤིང་སྐྲ་གྱེན་དུ་བརྫེས་པ། ཕྱག་གཡས་ཀྱིས་རལ་གྲི་རྡོ་རྗེའི་ཡུ་བ་ཅན་བཟུང་བ། གཡོན་སྡིགས་མཛུབ་ཨུཏྤ་ལས་མཚན་པ། གཅེར་བུ་དུར་ཁྲོད་ཀྱི་#རྒྱན་གྱིས་བརྒྱན་པ། ཡུམ་རྡོ་རྗེ་ཕག་མོ་དང་རོལ་ཞིང་ཡེ་ཤེས་ཀྱི་མེ་འབར་བ།

In the language of India: Mañjuśrī-krodha-sādhana. In the language of Tibet: ’Jam dpal khro bor sgrub pa (The Sadhana of Wrathful Mañjuśrī). Homage to the Lion of Speech! Having bowed down to the glorious wrathful Yamāntaka, the sovereign of the wrathful kings, I shall write the profound method of his accomplishment in the manner of the Māyājāla (Net of Illusion). In this regard, the yogi who wishes to accomplish Mañjuśrī-Yamāntaka should sit on a comfortable seat in a place conducive to the mind, such as a charnel ground. He should meditate on a sun maṇḍala at his heart. In its center, he should meditate on a dark blue HŪṂ, blazing intensely. Light radiates from it, protecting against all obstacles and invoking the heart-pledges of the Sugatas. He should then invite all the Buddhas and Bodhisattvas into the space before him, perform the seven-limbed prayer, and meditate on the four immeasurables; this is the accumulation of merit. Then, with the mantra OṂ SARVA-DHARMĀ BHĀVA-SVABHĀVA-ŚUDDHO ’HAṂ, he should meditate on all phenomena as being like space. From within that state, he should meditate on his own awareness as a dark blue HŪṂ, blazing intensely. He should imagine that this transforms into a vajra marked with a HŪṂ. From that arises the Blessed One, Mañjuśrī-Yamāntaka, dark blue in color, with one face and three eyes. His brow is furrowed in a wrathful frown, his fangs are bared, and his hair is bristling upward. His right hand holds a sword with a vajra handle, and his left is in the threatening gesture (tarjanī) marked by an utpala flower. He is naked, adorned with the ornaments of the charnel ground, and in union with the consort Vajravārāhī, amidst a blazing fire of primordial wisdom (jñāna).

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.

homonymདཀྱིལ་འཁོར is rendered “maṇḍala” here; the glossary also records inner circle, maṇḍalaka, disk for other contexts — the sense follows the passage, not a fixed default.

definitionདཀྱིལ་འཁོར “maṇḍala” — A small ritual space, usually on the ground which is smeared with cow-dung and other substances, where offerings are made. Although the term sometimes lacks the - ka ( kan ) suffix, it is not to be confused with the pant

terminologyསངས་རྒྱས → “buddha”. The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carried by context, not by a suffix.

homonymསངས་རྒྱས is rendered “buddha” here; the glossary also records Awakened, awakened, Buddha for other contexts — the sense follows the passage, not a fixed default.

definitionསངས་རྒྱས “buddha” — The Indic term buddha means "The Awakened One" and is used in Buddhism as an epithet for the historical Buddha Siddhārtha Gautama as well as other spiritually enlightened beings in general. “ Buddha ” is the past partici

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

periodརིག་པ → “knowledge”. 'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge' versus 'ignorance'.

homonymརིག་པ is rendered “knowledge” here; the glossary also records awareness, spell, incantation for other contexts — the sense follows the passage, not a fixed default.

definitionརིག་པ “knowledge” — This term may, according to context, refer to exoteric or esoteric knowledge, a goddess, her associated dhāraṇī , or some combination of these. In the body of this scripture, the dhāraṇī is referred to as a vidyā . In ta

terminologyབཅོམ་ལྡན་འདས → “the Blessed One”. 84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.

homonymབཅོམ་ལྡན་འདས is rendered “the Blessed One” here; the glossary also records blessed, Blessed One, bhagavān for other contexts — the sense follows the passage, not a fixed default.

termཕྱག་འཚལ → homage

termདཀྱིལ་འཁོར → maṇḍala

termསངས་རྒྱས → buddha

termཆོས → dharma

termརིག་པ → knowledge

termབཅོམ་ལྡན་འདས → the Blessed One

མ་ཧེ་གདན་དུ་བཏིང་ནས་ལས་ཀྱི་གཤིན་རྗེ་འདུལ་བར་བསྒོམ། དེའི་ཐུགས་ཀ་ནས་ཧཱུཾ་ལས་འོད་འཕྲོས་པས་དེ་ལྟ་བུའི་ཡེ་ཤེས་སེམས་དཔའ་སྤྱན་དྲངས་ལ་ཕྱག་དང་མཆོད་པ་དབུལ་#ཏེ། ཨོཾ་བཛྲ་པུཥྤེ་ཧཱུཾ། དྷཱུ་པེ་ཧཱུཾ། དཱི་པེ་ཧཱུཾ། གནྡྷེ་ཧཱུཾ། ནི་རི་ཏེ་ཧཱུཾ། ནཻ་བི་དྱེ་#ཧཱུཾ། ཤབྡ་ཧཱུཾ། ཞེས་མཆོད་པ་དབུལ་#གཏོར་མ་གཏང་ངོ་། ། གཏོར་སྣོད་མི་དམིགས་པ་ལས་རིན་པོ་ཆེའི་སྣོད་དུ་#བསམ། ཧཱུཾ་ཞེས་བརྗོད་པས་བདུད་རྩིར་བསམ། འདོད་པའི་དོན་ལ་གསོལ་བ་གདབ་པར་#བྱའོ། ། ཛཿཧཱུཾ་བཾ་ཧོཿས་དགུག་གཞུག་ལ་སོགས་པ་བྱ་ཞིང་། ཡི་གེ་གསུམ་གྱིས་སྐུ་གསུང་ཐུགས་བྱིན་གྱིས་#བརླབས། དབང་བསྐུར། མི་སྐྱོ་བར་དུ་བསྒོམ། དེ་ནས་བཟླས་པའི་སྔགས་འདི་ཡིན་ཏེ#། ཨཱོཾ་ཧྲཱིཿ#ཥྚྲྀཿབི་ཀྲྀ་ཏཱ་ན་ན་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ་སྭཱ་ཧཱ། ཞེས་ནམ་མཁའི་དཀྱིལ་ནས་ཐོག་#བབས་པ་ལྟར་ཤིན་ཏུ་དྲག་པར་བཟླས་སོ། ། དེ་ནས་སྒྱུ་མ་ལྟ་བུའི་རང་བཞིན་འོད་གསལ་བ། ཟུང་དུ་འཇུག་པ། རྡོ་རྗེའི་བཟླས་པ་སེམས་དེ་ལ་གཏད་པའོ། ། ནག་པོ་ཐུགས་ཀྱི་དཔལ་བེའུ་ནས། ། ཟབ་མོ་བདུད་རྩིའི་བཅུད་ཐིགས་པས། ། སྐལ་ལྡན་རིན་ཆེན་ལྟ་བུ་ཡི#། ། འཇམ་དཔལ་གཤིན་རྗེ་གྲུབ་པར་ཤོག། འཇམ་དཔལ་ཁྲོ་བོར་སྒྲུབ་པ་རྗེ་བཙུན་ཀ་མ་ལ་ཤཱི་ལས་#མཛད་པ་རྫོགས་སོ། །

Having spread a buffalo skin as a seat, meditate on the subduing of Karmayama. From the hūṃ at his heart, light radiates, inviting the wisdom being (jñānasattva) of that same nature; then offer prostrations and offerings: oṃ vajra puṣpe hūṃ, dhūpe hūṃ, dīpe hūṃ, gandhe hūṃ, nirīte hūṃ, naivedye hūṃ, śabda hūṃ. Thus offer the offerings and present the torma. Visualize the torma vessel as being non-referential, then as a precious vessel. By reciting hūṃ, visualize it as nectar. One should then make supplications for the desired aims. Perform the summoning, entering, and so forth with jaḥ hūṃ baṃ hoḥ, and bless the body, speech, and mind with the three syllables. Bestow the empowerment and meditate until weariness. Then, the mantra for recitation is: oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ hūṃ phaṭ phaṭ svāhā. Recite this with extreme ferocity, like a thunderbolt falling from the center of the sky. Then, focus the mind on the vajra recitation, which is the union of the illusory nature and luminosity. From the glorious knot of the Black One’s heart, may this drop of the essence of profound nectar cause the fortunate ones, like jewels, to achieve the accomplishment of Mañjuśrī Yamāntaka. This concludes the practice of Mañjuśrī as the Wrathful One, composed by the venerable Kamalaśīla.

structureColophon: closes the text and names the translators or author.

terminologyགཏོར་མ → “offering cake”. 'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.

homonymགཏོར་མ is rendered “offering cake” here; the glossary also records Bali, oblation, bali offering for other contexts — the sense follows the passage, not a fixed default.

definitionགཏོར་མ “offering cake” — Bali wrested control of the world from the devas , establishing a period of peace and prosperity with no caste distinction. Indra requested Viṣṇu to use his wiles so that the devas could gain the world back from him. He

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 )

adherencePinned rendering paraphrased here: offering cake

termམཆོད་པ → offering

termགཏོར་མ → offering cake

termསྔགས → mantra

Terminology used in this text (11)

Term	Rendering	×	Note
ཕྱག་འཚལ	homage	1
དཀྱིལ་འཁོར	maṇḍala	1
སངས་རྒྱས	buddha	1	The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carr
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
རིག་པ	knowledge	1	'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge'
བཅོམ་ལྡན་འདས	the Blessed One	1	84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
མཆོད་པ	offering	1
གཏོར་མ	offering cake	1	'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.

Colophon

Source: tengyur vol. 052_རྒྱུད་འགྲེལ།_ཞི.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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