Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a comprehensive ritual manual for the practice of Vajrasattva, designed to lead the practitioner toward spiritual accomplishment and the attainment of buddhahood. The text functions as a technical guide, integrating precise physical mudrās, mantra recitations, and complex visualizations to construct a sacred space and invite the deity. It commits the reader to a rigorous discipline of somatic and mental coordination, beginning with the binding of the directions and the creation of a maṇḍala, followed by offerings of incense, flowers, and sensory pleasures to the Tathāgatas. The ritual culminates in the identification of the practitioner with the deity through the descent of the syllable āḥ and the internalizing of Vajrasattva. By blending confession, generosity, and the cultivation of bodhicitta with specific tantric gestures, the text aims to purify the practitioner's existence and stabilize the vajra-conduct necessary for achieving the supreme state of a Buddha.
Provenance
About this text
A sādhanā detailing the emergence of Vajrasattva, the Vajrasattvodayanāmasādhanopāyikā is a ritual manual belonging to the Yoga Tantra tradition. The work is attributed to the Indian author Ānandagarbha. It was translated into the Tibetan language by Subhūtiśrīśānti and rma dge ba’i blo gros, and is preserved in the Tengyur (vol. ཀུ) within the Yoga Tantra Treatises collection. Spanning twenty-five pages in this edition, the work enacts a precise ritual process involving the binding of directions, the use of specific mantras, and the performance of somatic mudrās—such as the half-vajra posture and the mudrā of Vajrabhairava’s eye—to facilitate the practitioner's spiritual accomplishment. A scholar or serious reader consults this text today to examine the technical integration of physical gestures and mantra recitation used to construct sacred space and invite the deity. By blending confession and the cultivation of bodhicitta with rigorous somatic coordination, the text provides a detailed example of how the practitioner identifies with Vajrasattva through the descent of the syllable āḥ and the internalizing of the deity to achieve purification.
Sanskrit title
Vajrasattvodayanāmasādhanopāyikā
Indian author
Ānandagarbha
Tibetan translators
Subhūtiśrīśānti, bod kyi lo tsa ba rma dge ba’i blo gros
Cite thisAnuvāda, “A Sādhana called “The Source of Vajrasattva”” (Toh 2517), machine draft, 2026.https://naxiai.com/tibetan/works/toh2517
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized nature of Indo-Tibetan ritual technology, where the body is used as a tool for metaphysical transformation. For the modern reader, it illustrates the intersection of linguistics, gesture, and visualization in Vajrayāna Buddhism. Its importance rests on its detailed preservation of specific mudrās and mantras associated with the five Buddha families.
Structure
Passages
Section
Description
1-5
Preliminary Rituals and Space Binding
Initial prostrations, the use of the vajra-garland empowerment, and the ritual binding of the zenith and cardinal directions using specific mudrās and mantras.
6-15
Offerings and Confession
Prostrations to the Tathāgatas, confession of misdeeds, and the offering of incense, play, and bodhicitta to the deities of the ten directions.
16-23
Deity Invocation and Identification
The descent of the syllable āḥ, the visualization of the dharmadhātu, and the process of summoning and merging with Vajrasattva and the five Buddha families.
24-26
Conduct and Vows
Instructions on maintaining the conduct of Vajrapāṇi and the commitment to the samaya for the purification of existence.
27-31
Advanced Visualization and Homage
Detailed visualization of the lion throne and moon maṇḍala, followed by extensive homages to various Vajra deities and the establishment of a protective fence.
32-33
Recitation and Dissolution
The practice of reciting the Vajrasattva mantra within the heart and the final ritual dissolution of the deity back into the practitioner's body.
In the language of India: Vajrasattvodaya-nāma-sādhanopāyika. In the language of Tibet: rDo rje sems dpa’ ’byung ba zhes bya ba’i sgrub pa’i thabs (The Sādhana of the Emergence of Vajrasattva). Homage to the Blessed One Mañjuvajra. Homage to the glorious Vajrasattva.
Having prostrated again and again to Vajrasattva, the protector of wandering beings, I shall explain the sādhana of the virtuous emergence of Vajrasattva. In this regard, for the sake of a yogin who has obtained the samaya and so forth in the maṇḍala of the Vajradhātu according to the ritual of the great Tattvasaṃgraha Tantra, the ritual for pleasing the noble Vajrasattva shall be summarized.
First, having performed the inner ablution through intense devotion to selflessness, one should generate an eight-petaled lotus from the syllable Hrīḥ in the region of the throat, and a five-pronged vajra from the syllable Hūṃ upon the petal of the lotus of the tongue. One should then consecrate it with the mantra: Vajrajihvā.
Upon the two hands, from the syllable A, one should visualize two moon maṇḍalas, and upon them, from the syllable Hūṃ, two five-pronged vajras. Having visualized the tips of the fingers as the points [of the vajras], one should perform the expulsion of obstructors and so forth.
In that regard, one emanates oneself as a vajra blazing like fire from the syllable Hūṃ. Reciting "Oṃ gṛhṇa vajrasamaya hūṃ baṃ," one should bind the mudrā of the wrathful Tiriṇṭiri. Having bound the vajra-binding (vajrabandha), one should cover [the face] with a wrathful mind; the vajra with the thumbs tightly pressed is explained as the wrathful Tiriṇṭiri.
Then, sitting in the half-vajra posture, one should perform the vajra-ṭīriṇṭīrī binding and receive the vajra-garland empowerment with the mantra: oṃ vajra-jvālānalārka hūṃ abhiṣiñca māṃ. One should receive it by joining the two thumbs together and extending them upward within the vajra-binding gesture. Placing the vajra-binding gesture in the manner of covering from above is the mudrā of the vajra-ṭīriṇṭīrī. Having donned the armor with these two syllables, oṃ ṭuṃ, one should recite oṃ vajra-jvālānalārka hūṃ and, placing the left vajra-fist at the heart, whirl the right vajra-fist and strike at all obstructors. Then, with the vajra-fire mudrā, one should perform the burning of obstructors and so forth, reciting: hūṃ vajra anala hana daha paca matha bhañja raṇa hūṃ phaṭ. Then, binding the vajra-binding gesture inward, with the thumbs extended like vajras and possessing the essence of blazing fingers, this is the samaya-mudrā of the vajra-fire. Following that, with the mudrā, one should bind all obstructors with the mantra: vajra-netri bandha sarva vighnān. Binding the vajra-binding gesture and extending the two thumbs, placing them level and even, is the mudrā of the vajra-eye. Placing the extended vajra-binding gesture on the ground, one should bind the area below with the mantra: oṃ vajra-dṛḍho me bhava rakṣa sarvaṃ svāhā. [And] with the mudrā of the Vajra-Bhīṣaṇa-eye...
One should bind the zenith with the mantra: OṂ HULU HULU HŪṂ PHAṬ. Forming two vajra fists, rotate them like a firebrand and place the index fingers in the manner of hooks above the head; this is the mudrā of Vajrabhairava’s eye. Following that, one should also bind the same [mudrā] with the mantra of Vajrayakṣa: OṂ VAJRAYAKṢA HŪṂ. Forming the vajra palms, extend the two thumbs and make the two index fingers like fangs; this is the mudrā of Vajrayakṣa. With the mudrā of Vajroṣṇīṣa and the mantra OṂ DRŪṂ BANDHA HAṂ or HŪṂ, one should bind the eastern direction. Link the little fingers of the two vajra fists like a chain, join the tips of the two index fingers, and placing them inverted upon the crown of the head, this is the mudrā of Vajroṣṇīṣa. Bind that very [direction] with the Vajrapāśa and the mantra OṂ HŪṂ VAJRAPĀŚA HRĪḤ. Forming a knot with the two wrists of the two vajra fists is the mudrā of Vajrapāśa. With the Vajrapatāka and the mantra OṂ VAJRAPATĀKE PATĀKE NIRATRA ṬA, one should bind the western direction. From the vajra-binding, form the thumbs in the bodhisattva posture, align the two index fingers side by side and spread them, and make the two little fingers like banners; this is the mudrā of Vajrapatāka. With the Vajrakālī and the mantra HRĪḤ VAJRAKĀLĪ RUṬA MAṬA, one should bind the northern direction.
Displaying the mudrā of Vajrayakṣa at the heart is that of Vajrakālī. One should bind the southern direction with the Vajra-peak and the mantra oṃ vajraśikhari ruṭamaṭa. One should perform the gesture of lifting a mountain with the two vajra-fists. One should bind the maṇḍala and construct the enclosure with the Vajra-activity and the mantra hūṃ vajrakarma. Furthermore, one should construct the enclosure within with Vajra-hūṃkāra and the syllable hūṃ. Having bound the two vajra-fists and crossed the wrists, link the little fingers like a chain; this is the so-called Trailokyavijaya, with the two index fingers forming the threatening gesture. From that same Vajra-hūṃkāra, making the index and middle fingers into a vajra is the Vajra-activity. With the vajra-binding and the mantra vajrabandha vaṃ, one should construct the vajra-net. Then, from a vessel of scented water consecrated by the recitation of Vajrayakṣa, one should perform the sprinkling purification at the door of the deity’s chamber. Furthermore, one should perform the sprinkling purification of all the offering components with scented water consecrated by the Vajra-peak and the recitation of the Vajra-fire mudrā. With oṃ vajrapuṣpe hūṃ and the flower mudrā, one offers flowers. With oṃ vajragandhe hūṃ and the incense mudrā, one offers incense. With oṃ vajradhūpe hūṃ and the incense-burner mudrā, one offers incense. With ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt and the sword mudrā, one offers the divine food and the torma.
Performing the manner of striking with a sword from the vajra-binding is the sword mudrā. Reciting "Oṃ vajra āloke hūṃ," one performs the lamp mudrā for the lamp. Having placed sesame, barley, kuśa grass, fragrant white flowers, parched rice, sandalwood, and water into a conch or similar vessel, one performs the arghya mudrā with the vajra-clenched hands opening like a flower. Reciting "Oṃ vajrasattva hūṃ" three, seven, or twenty-one times, all of these should be set down.
With the vajra-wheel mudrā and the mantra "Oṃ vajracakra hūṃ," one should emanate [the maṇḍala] in front of the great Vajradhātu maṇḍala. Having bound the two vajra fists: "The index and little fingers are joined like a vajra; this is known as the vajra-wheel, which accomplishes all maṇḍalas." By circling this to the right in all directions, all maṇḍalas will be emanated. Placing this very mudrā at the mouth and looking [at it], if one recites the vajra-wheel mantra one hundred and eight times, one will enter all maṇḍalas.
Then, visualizing the maṇḍala as if it were directly present before the mind, one should make perfect offerings of flowers and so forth. From all directions, one should prostrate with the fivefold maṇḍala and the mantra: "Oṃ sarvatathāgatakāyavākcittapraṇāmaṃ vajrabandanaṃ karomi." Then, one should perform the four prostrations as follows: from the eastern direction, extending the vajra-palms to the crown of the head and lowering the entire body to the ground.
One should prostrate with the following: oṃ sarvatathāgatapūjopasthānāyātmānaṃ niryātayāmi sarvatathāgatavajrasattva adhiṣṭhasva māṃ. Then, remaining in the southern direction as before, join the vajra-palms at the heart, touch the forehead to the ground, and prostrate with: oṃ sarvatathāgatapūjābhiṣekāyātmānaṃ niryātayāmi sarvatathāgatavajraratna abhiṣiñca māṃ. Then, remaining in the western direction as before, place the vajra-palms on the crown of the head, touch the mouth to the ground, and prostrate with: oṃ sarvatathāgatapūjāpravartanāyātmānaṃ niryātayāmi sarvatathāgatavajradharma pravartaya māṃ. Then, remaining in the northern direction as before, lower the vajra-palms from the crown to the heart, touch the crown to the ground, and prostrate with: oṃ sarvatathāgatapūjākarmaṇe ātmānaṃ niryātayāmi sarvatathāgatavajrakarma kuru māṃ. Then, placing both knees on the ground and joining the vajra-palms at the heart, one should confess all misdeeds, saying: "All Buddhas and Bodhisattvas of the ten directions, and all those abiding in the Tathāgata, Vajra, Ratna, Padma, and Karma families, and all the deities of the essences, mudrās, secret mantras, and knowledge mantras, please attend to me! I, the one called Vajra [Name], before all the Buddhas and Bodhisattvas of the ten directions..."
In the presence of all the Tathāgatas, and all those abiding in the Vajra, Ratna, Padma, and Karma families, and in the presence of all the deities of the essences, mudrās, secret mantras, and knowledge mantras, I confess all my misdeeds individually. I rejoice extensively in all the merit of all the Buddhas of the ten directions—those of the past, those yet to come, and those currently residing—as well as all the Bodhisattvas, Pratyekabuddhas, and the noble Śrāvakas who have gone rightly and are entering rightly, and in the merit of the entire assembly of sentient beings. I exhort all the Blessed Buddhas of the ten directions who have not yet turned the wheel of Dharma to turn the wheel of Dharma. I beseech all the Blessed Buddhas of the ten directions who intend to pass into parinirvāṇa not to pass into parinirvāṇa. Then, having bound the flower mudrā, one should say: "Whatever varieties of flowers there are in this world system, or in all the world systems of the ten directions—whether they are produced from the mind, born from water, or born from land—such as these, for the sake of performing the act of offering to all the Tathāgatas without exception or remainder, to all the Buddhas of the ten directions and all the Bodhisattvas abiding with the five families, and to the mudrās and secret mantras..."
I offer these to all the various deities of the vidyā-mantras. OṂ SARVA-TATHĀGATA-PUṢPE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Forming the mudrā of incense: Whatever varieties of incense there are among gods and humans in this world system, or in all the world systems of the ten directions—whether innate, compounded, or transformed—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with the five families, and to all the various deities of the mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATA-DHŪPE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Forming the mudrā of the lamp: Whatever varieties of light there are among gods and humans in this world system, or in all the world systems of the ten directions—whether mental emanations, the radiance of jewels, the light of lamps, and so forth—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with the five families, and to all the various deities of the mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATA-ĀLOKE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Forming the mudrā of fragrance:
Whatever varieties of incense there are among gods and humans in this world system, or in all the world systems of the ten directions—whether innate, compounded, or transformed—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with those of the five families, and to all the sublime deities of the mudrās, secret mantras, and vidyā-mantras.
One should recite: Oṃ sarva-tathāgata-gandhe-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
Forming the hollowed palms mudrā, [one should recite]: Whatever mountains of jewels or jewels of the ocean there are in this world system, or in all the world systems of the ten directions—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with those of the five families, and to all the sublime deities of the mudrās, secret mantras, and vidyā-mantras.
One should recite: Oṃ sarva-tathāgata-bodhyaṅga-ratna-ālaṃkāra-pūjā-megha-samudra-spharaṇa-samaye hūṃ.
Forming the laughing mudrā, [one should recite]: Whatever laughter, grace, joy, and... among gods and humans in this world system, or in all the world systems of the ten directions...
Whatever varieties of the bliss of play there may be, in order to perform the act of offering to all the Tathāgatas without exception or remainder, I shall offer them to all the Buddhas of the ten directions and the Bodhisattvas together with the five families who reside therein, and to all the sublime deities of the mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATO-HĀSYA-LĀSYA-RĀTI-KRĪḌA-SAUKHYA-ANUTTARA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Performing that very mudrā of laughter, which is the circling of the vajra-palms, place it upon the crown of the head. Then, joining the palms with the hollows facing upward and binding them, one should say: Whatever wish-fulfilling trees or clothing-trees there are in this world system, or in all the world systems of the ten directions—in order to perform the act of offering to all the Tathāgatas without exception or remainder, I shall offer them to all the Buddhas of the ten directions and the Bodhisattvas together with the five families who reside therein, and to all the sublime deities of the mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATA-ANUTTARA-BODHY-ĀLAṂKĀRA-VASTRA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the activity mudrā of the Blessed One Vajrasattva, and recollecting the suffering of saṃsāra for all sentient beings, one should generate the mind of awakening (bodhicitta) in order to liberate all sentient beings through the power of compassion.
OṂ SARVA-TATHĀGATA-VAJRA-BODHICITTA-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Thus one should recite. Forming the mudrā of Lāsyā, one should say: "May all sentient beings be perfectly endowed with all requisites, and may all excellences be attained by them merely through their wishing." OṂ SARVA-TATHĀGATA-MAHĀVAJRODBHAVA-DĀNA-PĀRAMITĀ-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Thus one should recite. Forming the mudrā of Mālā, one should say: "May all sentient beings be perfectly free from all unwholesome ends of physical, verbal, and mental actions, and may they be perfectly endowed with all wholesome ends of physical, verbal, and mental actions." OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀBODHYĀHĀRA-ŚĪLA-PĀRAMITĀ-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Thus one should recite. Forming the mudrā of Gītā, one should say: "May all sentient beings have their bodies perfectly adorned with the major and minor marks, and may they always dwell without fear of one another and without animosity; may their eyes and minds be filled with joy, and may they possess patience regarding the profound Dharma." OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀDHARMA-ABHIBODHI-KṢĀNTI-PĀRAMITĀ-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Thus one should recite. Forming the mudrā of Nṛtyā, one should say: "May all sentient beings be endowed with diligent application to the conduct of a bodhisattva..."
May they possess the diligence that is fully intent upon buddhahood itself and does not abandon saṃsāra. One should recite: oṃ sarvatathāgata-sannāra-aparityāga-anuttara-mahāvīrya-pāramitā-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Then, forming the flower mudrā: May all sentient beings be free from the afflictions and secondary afflictions. May they attain the excellence of mastery over meditative concentrations, liberations, samādhis, meditative absorptions, superknowledges, and all forms of knowledge. One should recite: oṃ sarvatathāgata-anuttara-mahāsaukhya-vihāra-dhyāna-pāramitā-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Then, forming the incense mudrā: May all sentient beings be perfectly endowed with mundane and supramundane insight, superknowledges, and the four types of perfect analytical knowledge. May they understand all crafts and treatises, possess the arts, know the secret rituals, and see suchness. May they attain the wisdom that completely cuts through all afflictive and cognitive obscurations. One should recite: oṃ sarvatathāgata-anuttara-kleśa-ccheda-sarvadharma-samantajñāna-mahāprajñā-pāramitā-pūjā-megha-samudra-spharaṇa-samaye hūṃ. In order to perform physical service:
One should cultivate the intense conviction that one has arrived in the presence of all the tathāgatas of all the world systems in the ten directions without exception. Recite: oṃ sarva-tathāgata-kāya-niryāta-na-pūja-megha-samudra-spharaṇa-samaye hūṃ. Through the gateway of hundreds of thousands of tongues in every direction, one should cultivate the intense conviction of offering praise with the hymn beginning, "Immovable in equanimity." Recite: oṃ sarva-tathāgata-vāk-niryāta-na-pūja-megha-samudra-spharaṇa-samaye hūṃ. Through the application of a single intention with all the bodhisattvas, one should cultivate the intense conviction in the equanimity of all phenomena. Recite: oṃ sarva-tathāgata-citta-niryāta-na-pūja-megha-samudra-spharaṇa-samaye hūṃ. One should cultivate the intense conviction in the aspect of all phenomena as being without intrinsic entity, emptiness, signlessness, and wishlessness. Recite: oṃ sarva-tathāgata-guhya-pūja-megha-samudra-spharaṇa-samaye hūṃ. Having thus perfectly made offerings to all the tathāgatas with these twenty types of offerings, one should offer oneself: "I offer myself to all the buddhas and bodhisattvas; please accept me individually at all times and in all ways. O Protectors endowed with great compassion, please grant me the siddhi of the great samaya." Having said this, one should share those roots of virtue in common with all sentient beings, [dedicating] these roots of virtue so that oneself and all sentient beings [may attain] the world and...
May I be completely free from all mundane and supramundane misfortunes. May I, through the very bliss and mental joy of being perfectly endowed with all mundane and supramundane excellences, become a Buddha, the supreme among humans, in this very life. By these virtuous actions of mine, may I swiftly become a Buddha in the world. May I teach the Dharmas for the benefit of beings and liberate sentient beings from the oppression of manifold sufferings. In order that the hosts of beings may attain the spontaneously accomplished Dharma-kingship of the Sugatas who are skilled in mantra, I shall now abide here like the sky.
Having thus dedicated [the merit] toward unsurpassed, perfect, and complete enlightenment, one should take the vows:
Just as the Protectors of the three times
Have resolved upon enlightenment,
I shall generate the supreme,
Unsurpassed bodhicitta.
Regarding the vows of the Buddha-yoga,
I shall firmly uphold the three types of ethical discipline:
The discipline of restraint,
The discipline of gathering virtuous dharmas,
And the discipline of acting for the benefit of sentient beings.
From this day forward, I shall uphold
The unsurpassed Three Jewels:
The Buddha, the Dharma, and the Saṅgha.
I shall also truly uphold
The vajra, the bell, and the mudrā
Of the great, supreme Vajra Family,
And I shall also uphold the Master.
Regarding the delightful samaya
Of the great, supreme Ratna Family,
Six times every day,
I shall perfectly bestow the four kinds of generosity. In the pure and great Lotus family, which arises from great enlightenment, I shall uphold the sublime Dharma of the outer, secret, and the three vehicles. In the great and supreme Action family, I shall correctly and fully uphold all the vows and perform the activities of offering to the best of my ability. Having generated the supreme and unsurpassed bodhicitta, I shall uphold every vow without exception for the sake of all sentient beings. I shall liberate those not liberated, I shall ferry across those not ferried across, I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa.
Then, regarding the binding of the mudrās through the application of images and so forth: having generated the certainty that one will not transgress [the vows] for as long as one lives, one performs the activities of the mantra that demonstrates the action, accomplishing them with absolute certainty. With a mind desiring to recite all the mudrās and mantras, and maintaining the divine pride of oneself as the deity, one should bind all the mudrās and apply oneself diligently to all the rituals.
With the mantra anyonyānugataḥ sarvadharmāḥ, one should bind the palms together in the añjali gesture. With the mantra sphara sphara anugata sarvadharmā vajrañjali, one should bind the vajra-añjali. Reciting atyantānupraviṣṭāḥ sarvadharmā vajrabandha, one should bind the vajra-bandha. With the mantra vajrabandha traṭ, one should release the vajra-bandha at the heart.
Having bound the samaya mudrā of the vajra descent with the mantra vajrāveśa, one should cause the syllable āḥ to descend upon oneself. Furthermore, one should stabilize it with the mantra: tiṣṭha vajra dṛḍho me bhava śāśvato me bhava hṛdayaṃ me adhiṣṭha sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ. Then, having bound the samaya mudrā of the vajra fist with vajramuṣṭi, one should recite oṃ vajramuṣṭi vaṃ. Then, one should visualize the syllable vajrasattva at the hub of the vajra situated at one's heart, and while reciting that very name mentally, one should meditate on all phenomena as being without self. Then, from that very essence mantra together with the sixteen vowels, one's own mind takes the form of a moon maṇḍala. Above that, from the transformation of that very essence mantra and the consonants beginning with ka into the form of stars, a second moon maṇḍala appears. Again, from the transformation of that [second maṇḍala] together with its essence mantra, the primordial vajra appears. Visualizing the essence mantra in its center, one should meditate with vajro 'haṃ. From that vajra, emanate the family of the Tathāgatas; having performed the benefit of sentient beings, they should be reabsorbed into it through the application of gathering. Then, reciting vajrasattvo 'haṃ, through the application of blessing oneself as a bodhisattva, one should cultivate the firm conviction of being Vajrasattva oneself, and while brandishing the vajra with pride, one should again recite vajrasattvo 'haṃ.
Furthermore, one should meditate on the dharmadhātu, which is without beginning or end, as the concordant cause, and recite: mahāsamayasattvo ’ham. Regarding the application of the blessing of the sattva: having blessed with the words, "I am renowned as the Sattva who is the lord of all; I myself abide within myself," one should meditate on the pride of vajrasattvo ’ham, and thus it will be accomplished. This was spoken by the Blessed One Vajradhara.
Then, having bound the samaya-mudrā of Vajrasattva, one should recite: samayo ’ham. With that very [mudrā] and the mantra samayasattva adhiṣṭha svāṃ, one should bless the heart, the ūrṇā-kośa, the throat, and the crown of the head. Then, having bound the mahāmudrā of Vajrasattva, one should recite vajrasattva āḥ. In the direction of the space in front, with those essence mantras—vajrāṅkuśa jaḥ, vajrapāśa hūṃ, vajrasphoṭa vaṃ, and vajrāveśa āḥ—one should summon, cause to enter, bind, and bring under control.
Then, as for their karmamudrās: "Binding the index fingers as hooks, the little fingers are the great hooks; the wrists are knotted and the two index fingers are ringed; the two backs are also pressed together." This is the method. Then, having placed vajradṛṣṭi upon the two eyes and bound the samaya-mudrā of the Blessed One, one should recite vajrasattva dṛśya. Having seen that jñānasattva, one should meditate intensely upon one's own body. Then, reciting jaḥ hūṃ vaṃ hoḥ:
Having summoned, caused to enter, bound, and brought under control, one should perform the accomplishment. By reciting samayas tvaṃ, one visualizes a moon behind [the deity]; then one recites samayas tvaṃ ahaṃ. Having caused the Blessed One to enter, one recites samayas tvaṃ ahaṃ vajrasattva three times and should contemplate becoming one with him. [He is] laughing, moon-colored, with the light of the moon, wearing a crown of the five Buddhas, holding a vajra and bell, seated in the bodhisattva posture, with eyes wide with great joy, and abiding in the manner of the Great Seal (mahāmudrā).
Then, having bound the seals of gathering and having sealed [the deity] with the Dharma, Action, and Great Seals, one recites jaḥ hūṃ vaṃ hoḥ. Through the mental application of the "excellent" [seals], one causes all the Tathāgatas to enter one's own body, accomplishes them through the Samaya Seals, and seals them with the Dharma, Action, and Great Seals. By this application, having bound the respective Samaya Seals of Vairocana and the others, one recites vajradhātu dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ. One should recite the general heart-mantra of all the Tathāgatas, Vairocana and the rest, namely vajradhātu, three times. Oṃ sarvatathāgatamahāyogīśvari hūṃ is the specific mantra of Vairocana. Oṃ vajrasattva hūṃ is that of Akṣobhya.
Oṃ vajra-ratna hūṃ is the [mantra] of Ratnasambhava. Oṃ vajra-dharma hūṃ is the [mantra] of Amitābha. Oṃ vajra-karma hūṃ is the [mantra] of Amoghasiddhi.
Then, one should recite the mantras and perform the samaya-mudrās of Vairocana and the others. Regarding the vajra-bind: "From the palms firmly pressed together, with all fingers interlaced, the vajra-palms are proclaimed. Because they are tightly bound, they are the vajra-bind. Since all samaya-mudrās arise from the vajra-bind, I shall explain that supreme vajra-bind."
Having formed the vajra-bind, the middle fingers are raised and made equal like sprouts. When the middle fingers are aligned inward, it is explained as the mudrā of the Second Buddha (Ratnasambhava). When the middle fingers are like jewels and the middle fingers are drawn in like a lotus, it is the mudrā of the Fifth Buddha (Amoghasiddhi). Likewise, the index fingers are drawn in. With both hands like the moon, the middle fingers are released, and the thumbs and little fingers are raised individually. This is the Sattvavajra-raised-vajra.
All samaya-mudrās should also be applied by visualizing a vajra at one's own heart. Then, having visualized the form of a vajra on one's own tongue as before, one should visualize the dharma-mudrā on the tongues of all the Tathāgatas with the mantra vajra-jñāna, and on one's own tongue with samaya stvaṃ. Having visualized a crossed-vajra at one's own heart from the syllable Aḥ, if one binds the karma-mudrā:
One shall bind the action mudrā. Having bound the two vajra fists, one should make them two through meditative equipoise. Having bound the two vajra mudrās, the binding is then explained. The left vajra index finger should be raised into the right; this is the mudrā of supreme enlightenment, which bestows the enlightenment of the buddhas. This is for Vairocana. Holding the edge of the dharma robe with the left vajra fist in the manner of placing it at one's own heart, while the right performs the earth-touching gesture—this is for Akṣobhya. From that same [mudrā], placing the right hand in the manner of supreme generosity—this is for Ratnasambhava. The supreme samādhi is for Amitābha. From the very mudrā of Akṣobhya, placing the right hand in the manner of granting fearlessness—this is for Amoghasiddhi. "With both brandishing in a majestic pose" refers to Vajrasattva. One should visualize the Sattvavajra at one's own heart and then bind the mahāmudrā. The supreme bodhicitta as previously explained is the mahāmudrā of Vairocana. For Akṣobhya, the left hand is placed flat upon the thigh in the manner of samādhi, while the right performs the earth-touching gesture. For Ratnasambhava, from that same [position], the right hand is directed toward supreme generosity. For Amitābha, it is the samādhi [mudrā].
From that very mudrā of Akṣobhya, holding the right hand in the gesture of granting fearlessness is the mahāmudrā of Amoghasiddhi. Vairocana and Akṣobhya hold the vajra of the Tathāgatas. The remaining ones hold the vajra-jewel, the vajra-lotus, and the crossed vajra. Vajrasattva is in a majestic pose with the left hand in the vajra-fist together with a vajra-bell; the right hand brandishes the primordial vajra and holds it at his heart in the manner of praise. Then, having likewise bound the mudrās of Vajrasattvī and the others, one should perform the blessing of the four places of oneself: at one's heart, with "Sattvavajri adhiṣṭhasva māṃ"; binding Ratnavajrī, at the forehead with "Ratnavajri adhiṣṭhasva māṃ"; binding Dharmavajrī, at the throat with "Dharmavajri adhiṣṭhasva māṃ"; and binding Karmavajrī, at the crown with "Karmavajri adhiṣṭhasva māṃ." Then, having stabilized it by reciting three times this hundred-syllable mantra: Oṃ vajrasattva samaya manupālaya | vajrasattva tvenopatishṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha sarvakarma suca me | cittam śreyaḥ kuru hūṃ | ha ha ha ha hoḥ bhagavān sarvatathāgata vajra mā me muñca vajrī bhava mahāsamayasattva āḥ.
One should pay homage to the Blessed One with palms joined in prostration. Then, one should receive the empowerment. Having bound the mudrā of Vajradhātvīśvarī, one should visualize Vairocana at the crown of the head, white in color, seated in the mudrā of supreme enlightenment, arising from the syllable ĀḤ. Recite: OṂ VAJRA DHĀTVĪŚVARĪ HŪṂ VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ.
Having bound the mudrā of Akṣobhya, one should visualize Akṣobhya in the center of the forehead, blue in color, seated in the earth-touching mudrā, arising from the syllable HŪṂ. Recite: OṂ VAJRA VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ.
Having bound the mudrā of Ratnasambhava, one should visualize Ratnasambhava above the right ear, the color of refined gold, seated in the mudrā of supreme generosity, arising from the syllable TRĀṂ. Recite: OṂ RATNA VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ.
Having bound the mudrā of Amitābha, one should visualize Amitābha at the back of the head, red in color, seated in the mudrā of supreme meditative concentration, arising from the syllable HRĪḤ. Recite: OṂ DHARMA VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ.
Having bound the mudrā of Amoghasiddhi, one should visualize Amoghasiddhi above the left ear, green in color, seated in the mudrā of granting fearlessness, arising from the syllable A. Recite: OṂ KARMA VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ.
From the binding of the vajra palms, having crossed the two thumbs and bent the tips of the index fingers, join them at the joint of the middle fingers.
She is explained as the Sovereign Lady of the Vajra Expanse. From that [same source], the central [finger] is made into a vajra, the two middle fingers are bent to resemble a jewel, the middle, ring, and little fingers are made to resemble a lotus, and the [remaining] fingers are extended. Following that, the armor should be bound with the mantra Oṃ Ṭuṃ together with this mudrā: one should perform the manner of tying a knot at the heart with the two vajra fists; likewise, at the throat and the nape of the neck; again at the heart and between the breasts; again at the heart, throat, and back; and at the region of the forehead, performing the manner of tying a knot. Then, at the head, one performs the manner of tying a garland, and with a graceful air, all the fingers including the little fingers are released. Finally, with the palms joined in equality and the mantra Vajra tuṣye hoḥ, one should please [the deity].
Then, taking the primary vajra with the right hand and the primary vajra together with the bell in the left hand, one should receive the vajra empowerment and the lord empowerment with this: "Today I shall bestow upon you the vajra empowerment of all the Buddhas. For the sake of the complete accomplishment of all Buddhas, take this vajra!" Oṃ vajra-adhipati-tvaṃ abhiṣiñcāmi tiṣṭha vajra-samaya-stvaṃ.
Then, placing the vajra and bell upon one's own head, one should receive the name empowerment with: Oṃ vajrasattva-tvaṃ abhiṣiñcāmi vajra-nāma-abhiṣekata [and] "O Vajrasattva Samantabhadra!" [Thinking] "This is the [nature] of all the Buddhas, residing in the hand of Vajrasattva," one should hold the vajra.
You too must always maintain it; be firm in the conduct of Vajrapāṇi. With the mantra: Oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hi hi hi hi hūṃ, one should take up the vajra conduct of the siddhis. Then, having perfectly made offerings to oneself with the four secret offerings, such as the goddess Lāsyā and the rest, one should bind the Great Seal (Mahāmudrā) of the Blessed One and grasp the vajra produced from the syllable Hūṃ through its suchness:
"The being without beginning or end,
Vajrasattva, the great joy,
Samantabhadra, the self of all,
The lord of the vajra-pride,
The Blessed One, the glorious primordial person"—this is the suchness.
One should ring the bell produced from the syllable A through the Dharma:
"The Blessed One, the Tathāgata, the lord of existence,
The supreme among all the holy,
The supreme sovereign, he who has perfectly spoken
The command of the supreme Dharma:
Existence is pure by its very nature;
By its very nature, existence is transcended.
The supreme being of pure nature
Acts as the supreme of existence.
The bell is that which brings down the most secret nature of phenomena."
Therefore, if one rings it after making offerings to all the Tathāgatas or after pleasing the deities, it brings down the realization of the suchness of all phenomena, thereby purifying all obscurations, and brings down, increases, and brings under control all vajras.
One should train the mind and practice. Then, through the offering of the method for the complete purification of existence, one should always rely upon the great secret of all. In this regard:
"The pleasures of existence are extremely slight;
In order to purify great suffering,
This samaya, the method for supreme bliss,
Should be constantly generated.
While enjoying all the objects of desire
Just as one wishes,
Through the yoga of one's own deity,
One should make offerings to oneself and others."
Thus, the application of the samaya of the Mahāyāna, known as the unsurpassed and most secret of all the Tathāgatas, is the samaya of the Blessed One. Why is that? Because:
"Since the Blessed Vajradhara
Is never transgressed by all the Tathāgatas,
It is proclaimed as the 'Samaya of the Mudrā,'
For the sake of manifesting the form of the mind."
So it is said, and the term "most secret" is spoken. In this regard, the Blessed Vajrasattva said:
"As long as the supreme wise one
Remains within the state of saṃsāra,
For that long, for the sake of peerless sentient beings,
He is able to act without passing into nirvāṇa.
Through the method of the secret samaya,
Accomplishing merit and blessings,
He is the constant lord of all siddhis,
And always acts for the benefit of beings.
By means of this samaya, one will certainly
Accomplish the supreme state at ease.
But for sentient beings of poor fortune and evil conduct,
It will not be accomplished in any way.
This samaya is the lord of all and the master."
King of all Vajra-holders, supreme among all holy lords, one achieves accomplishment through great passion. By accomplishing the collection of activities, all siddhis without exception will be attained. All yogas to be practiced, including those of self and other mudrās, are the supreme accomplishment of the Amoghasiddhi; they are the means for accomplishing all yogas. This samaya, which dispels all suffering, is glorious and difficult to transgress. Thus he spoke this supreme secret.
Following that, one should place the mantra oṃ vajrasattva hūṃ in the center of the vajra residing at one's heart and recite it with vajra-words. Having bound the mahāmudrā, one should mentally abide in the direction of space and mentally recite ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt. One should then contemplate all buddha-fields as being like space.
Then, in that direction of space, from the syllable yaṃ arises a wind mandala; above that, from vaṃ, water; above that, from laṃ, gold; and above that, from baṃ, a great ocean. In the center of the great ocean, from hūṃ suṃ hūṃ, one generates the great Mount Meru, composed of the four precious substances, four-sided and adorned with all kinds of jewels. One should consecrate it as before with the mantra: oṃ vajradṛḍho me bhava rakṣa sarvaṃ svāhā. Above that, one emanates a celestial palace with the vajra-wheel as previously explained. In its center, from the syllable a, arises a lion throne.
Above that, having visualized a lotus arising from the syllable HRĪḤ, one should descend from the direction of space and mentally sit upon a lion throne, facing west. One should likewise visualize a lion throne pressed down by a moon maṇḍala arising from the syllable A in front. Reciting "VAJRA DHĀTU," one should form the supreme bodhicitta mudrā and generate oneself as Vairocana. Reciting "VAJRASATTVA," one should emanate Vajrasattva from one's own heart and place him upon the lion throne situated in front. Reciting "VAJRASATTVA," one should form the great mudrā of Vajrasattva and visualize oneself as Vajrasattva. Then, emanating oneself as Vajra-Hūṃkāra from the syllable HŪṂ, one should mentally open the four gates of the vajra and so forth with the mantra: "OṂ VAJRA UDGATA YA SAMAYA PRAVEŚAYA HŪṂ." The mudrā for this is as follows: "The vajra index fingers are perfectly joined; having joined and pressed them upward, then binding them, the opening with great wrath is the supreme method for opening the gates." Then, reciting one's own name, "SAMANTABHADRA VAJRO 'HAṂ," and visualizing oneself as Vajrasattva, one should recite: "The Vajra Master, having bound the Sattva Vajra Hook, should snap the fingers many times and summon all the Buddhas," while reciting: "OṂ VAJRASATTVA SAMAYA JAḤ JAḤ HŪṂ BAṂ HOḤ." Then, while meditating on the great mudrā of Vajrasattva, one should recite these sublime one hundred and eight names.
I shall recite it once:
Homage to Vajrasattva, the Great Being,
To all the Vajra Tathāgatas,
To the Great Vajra Samantabhadra,
Homage to Vajrapāṇi!
Vajra King, Supreme Buddha,
Vajra Hook, the Tathāgata,
Amogharāja, Supreme Vajra,
Homage to you, Vajra Summoner!
Vajra Passion, Great Bliss,
Vajra Arrow, the Subjugator,
Great Vajra of the Mara’s Desire,
Homage to you, Vajra Bow!
Vajra Goodness, Supreme Being,
Vajra Joy, Great Delight,
Supreme Vajra of the Joyful King,
Homage to you, Vajra Joy!
Vajra Jewel, Vajra Purpose,
Vajra Sky, Great Gem,
Ākāśagarbha, Vajra Wealth,
Homage to you, Vajra Heart!
Vajra Splendor, Greatly Blazing,
Vajra Sun, Light of the Victors,
Vajra Radiance, Great Splendor,
Homage to you, Vajra Light!
Vajra Glory, Supreme Benefit for Sentient Beings,
Vajra Victory Banner, Causing Great Joy,
Great Vajra Jewel Glory,
Homage to you, Vajra Glory!
Vajra Laughter, Great Laughter,
Vajra Smile, Great Wonder,
Displaying the Vajra of Joy and Delight,
Homage to Vajra Joy!
Vajra Dharma, the Meaning of Suchness,
Vajra Lotus, Causing Great Joy,
Supreme Lord of the World, Vajra Eye,
Homage to you, Vajra Eye!
Vajra Sharpness, the Great Vehicle,
Vajra Sword, the Great Weapon,
Homage to you, Mañjuvajra, the most profound; homage to you, Vajramati.
Homage to the Vajra-Cause, the Great Essence, the Great Vajra-Wheel, and the Great Method.
Homage to the Vajra-Essence, who arises from the thoroughly turned Vajra-Activity.
Homage to you, Vajra-Speech, the supreme Vajra-accomplisher who is silent, bestowing the Vajra-recitation that is the supreme self-aware protection.
Homage to you, the All-Vajra, the supreme Vajra-command of Vajra-Activity, who completely liberates all through the Vajra of Action, and who is the vast certainty of the Vajra.
Homage to Vajra-Diligence, the firm and great Vajra-protection, the most resilient Vajra-armour, and the Sage’s command of supreme diligence.
Homage to Vajra-Rudra, the great skillful means of the Vajra-Yakṣa, the great baring of Vajra-fangs, the fierce Vajra who subdues the Māras.
Homage to Vajra-Muṣṭi, the supreme samaya of the Vajra-fist, who performs the connection of the Vajra and brings about the complete liberation from Vajra-bonds.
Whoever among humans holds these one hundred and eight names of peace, they will be empowered by all the supreme empowerments, such as the empowerment of the Vajra-name.
Whoever constantly praises the Great Vajradhara with melodies using these names of qualities, they too will become like Vajradhara.
Then, with the Vajra-Hook and the others, one should summon, enter, bind, and subjugate the Blessed One Vajrasattva as before.
Having cleared away obstructing spirits with the mudrā of Vajrayakṣa, one should form the vajra fence and lattice with that same mudrā. Having closed the gates with the samaya mudrā of the vajra fist and perfectly protected all [the area] with the samaya mudrā of Vajrayakṣa, one should prostrate to the Blessed One. Having offered the water for the feet with "Oṃ Vajrasattva Hūṃ," one should accomplish [the rite] with one's own samaya mudrā as before. Having sealed [the deity] with the dharma, karma, and mahāmudrās, and having conferred empowerment, one should prostrate. Reciting the mantra to be recited, one should again offer the water for the feet and perfectly worship with the five offering substances, such as flowers. Then, one should sing the vajra song:
"By gathering Vajrasattva,
The unsurpassed Vajraratna,
By singing the Vajradharma song,
The Vajrakarma will be accomplished."
Having sung the vajra song and performed the vajra dance for each, one should perfectly worship with the eight action mudrās, such as Lāsyā and so forth, using the heart mantras: Vajralāsyā, Vajramālā, Vajragītī, Vajranṛtyā, Vajradhūpā, Vajrapuṣpā, Vajrālokā, and Vajragandhā.
Regarding the action mudrās arising from the two vajra fists:
With the manner of the vajra's majesty,
One should bow with a shifting intention.
Binding the garland and releasing it from the mouth,
From the dance, joining palms and placing them on the crown,
Pouring down below and scattering upwards,
Extending the thumbs side-by-side,
In the manner of anointing with perfume—
These should be clearly identified as the offering mudrās.
One who has received empowerment from a master should perform the great yoga and carry out all the rituals. One should also make offerings with the eight offerings and the sixteen mudrā offerings taught in the Action Maṇḍala. Regarding the statement: "Whichever great being, by whichever [means], binds whichever mudrā, one should meditate upon that great being for the sake of the essence of the recitation," this is the samaya of all mudrās.
Then, as for the certainty of the nature of phenomena: "Having meditated upon the Mahāmudrā, one should accomplish all siddhis. This bestows the supreme siddhi of the nature of phenomena of the Tathāgata family." Following that, one should emanate the seven precious jewels, the wish-fulfilling tree, and an array of food with a hundred flavors from the syllable Oṃ, and make perfect offerings while reciting: "Oṃ sarvavid pūra pūra sūra sūra āvartaya āvartaya hoḥ."
Having performed the four prostrations, one binds the Mahāmudrā of the Blessed One and recites "Oṃ vajrātmako ’haṃ" to conceive of oneself as having the nature of Vajrasattva; "Oṃ svabhāvaśuddho ’haṃ" to conceive of all phenomena as selflessness; and "Sarva samo ’haṃ." Through the equality of selflessness, one should contemplate that the Blessed One Vajrasattva residing in front and all sentient beings, having become Vajrasattva, have become one with that very reality. Then, if one wishes to perform the recitation:
For the purpose of recitation, write the name "Vajrasattva" in the center of a moon disk within one's own heart. Then, recite the vajra-word "Oṃ Vajrasattva Hūṃ" either with the voice or mentally, perceiving everything as a single vajra nature like a reflection, or visualizing each word as having its own individual identity. Holding the vajra with the left vajra-fist and holding the rosary at the heart with the right hand, arrange it upon the moon at one's own heart or the moon at the deity's heart for the purpose of recitation, like a string of pearls with light rays resembling the fire at the end of an eon. One should then recite it one hundred and eight or one thousand and eight times.
Then, if one wishes to perform a fire offering (homa), after performing the recitation up to one hundred and eight times, one should perform the fire offering according to the ritual procedure for homa. If one becomes weary of the mudrās or wishes to become empty, one should recite the hundred-syllable mantra again and again. In that manner, one should practice meditation and recitation for as long as one does not become weary. If one becomes weary, one should offer praise with the "One Hundred and Eight Names," present offerings, perform the four prostrations, and dedicate the roots of virtue for the sake of the desired siddhi.
Reciting "Vajrasattva," one should release the mudrās, present the water for the face (argha), and then make this request: "Oṃ, you have accomplished all the benefit of wandering beings; please bestow the appropriate siddhis. Having departed to the realm of the Buddhas, please return once again." Then, recite "Vajrasattva Muḥ."
In this way, if the Vajrasattvī mudrā is released upward, the Blessed One will be requested to depart. Just as the emanated Blessed One was invited with the samaya mudrā and the recitation of jaḥ hūṃ vaṃ hoḥ, one should dissolve him into one’s own body, protect oneself with the vajra protection, vajra yakṣa, vajra fist, and vajra activity mudrās, and then arise while reciting the hundred-syllable mantra of Vajrasattva. In this manner, one should practice in four sessions every day.
Whatever virtue I have accumulated by composing the Vajrasattvodaya, may Ānandagarbha become a Vajradhara of the supreme family.
The Sādhana of the Blessed One Vajrasattva, titled Vajrasattvodaya, composed by the great master Ācārya Ānandagarbha, is hereby complete. The length of this text is two hundred and one verses. It was translated by the Indian abbot Subhūtiśrīśānti and the Tibetan translator Ma Ge-wai Lodrö.
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.