Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a technical manual for the ritual realization of Vajrasattva, guiding the practitioner through a process of deity yoga and somatic engagement. The text commits the reader to a rigorous sequence of mental visualization and physical mudrās, beginning with refuge and the manifestation of the Vajrasattva bhava. It details the precise coordination of essence-mantras with specific bodily locations—such as the heart, forehead, throat, and crown—to invite and stabilize the presence of various Vajrasattva forms. The ritual architecture includes the use of a hundred-syllable mantra for self-empowerment, the performance of eight secret offerings, and the execution of specific gestures to gather and seal the deities. The practice concludes with a transition from active meditation and recitation back into a state of emptiness or the withdrawal of the mudrās. By integrating sound, gesture, and visualization, the text aims to transform the practitioner's identity into that of the deity to achieve spiritual accomplishment.
Provenance
About this text
A sādhana for the ritual realization of Vajrasattva, the Vajrasattvasādhanopāyikā belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Ānandagarbha. It entered the Tibetan tradition through the efforts of the translators Subhūtiśrīśānti and lo tsa ba dge slong dge ba’i blo gros, and is preserved in the Tengyur, volume ཀུ, where it extends over twelve pages. The text enacts a process of deity yoga and somatic engagement, guiding the practitioner through a rigorous sequence of mental visualization and physical mudrās. Beginning with refuge and the manifestation of the Vajrasattva bhava, it details the coordination of essence-mantras with specific bodily locations—including the heart, forehead, throat, and crown—to stabilize the presence of various Vajrasattva forms. The ritual architecture further incorporates a hundred-syllable mantra for self-empowerment, eight secret offerings, and specific gestures to gather and seal the deities, concluding with the withdrawal of mudrās or a transition back into emptiness. A scholar or serious reader consults this classical Tibetan work today to examine the technical integration of sound, visualization, and bodily posture used to achieve the ritual presence of the deity.
Sanskrit title
Vajrasattvasādhanopāyikā
Indian author
Ānandagarbha
Tibetan translators
Subhūtiśrīśānti, lo tsa ba dge slong dge ba’i blo gros
The work is significant as a representative example of the highly formalized ritual technology found in Indo-Tibetan Vajrayāna Buddhism, where the body is used as a tool for enlightenment. For the modern reader, it illustrates the precise intersection of linguistics (mantra) and somatic performance (mudrā) in the construction of a sacred experience.
Structure
Passages
Section
Description
1-2
Preliminary Devotions
Homages to Mañjuvajra and Vajrasattva, followed by the taking of refuge in the Sugatas and the Dharma.
3-4
Visualization and Mudrā Initiation
Instructions on manifesting the Vajrasattva bhava and the specific formation of the vajra-palms and moon maṇḍala.
5-8
Ritual Summoning and Placement
The use of specific mantras and mudrās to summon, bind, and place deities at various bodily centers, including the self-conferral of empowerment.
9-12
Offerings and Gathering
The performance of secret offerings, the use of the Great Seal, and the ritual gathering of all buddhas through finger-snapping and prostrations.
13-14
Conclusion and Dissolution
Guidelines for ending the meditation, returning to emptiness, and the colophon identifying the translators Subhūtiśrīśānti and Kalyāṇamati.
Themes
Somatic Ritualism (Mudrā) (3, 5, 6, 7, 8, 10)
Mantra and Sound (5, 6, 7, 8, 9, 11, 13)
Deity Yoga and Visualization (3, 4, 8)
Ritual Offerings (9, 11, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajrasattvasādhanopāyikā. In the language of Tibet: Rdo rje sems dpa’i sgrub thabs (The Sādhana 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 that bestows Vajrasattva.
In this regard, a yogin who has entered the maṇḍala of the Vajra Expanse should thoroughly observe the samaya of protection therein. Whether or not they have performed ritual ablution, provided they possess a pure mind, they should, in a place conducive to the mind, prepare a maṇḍala with scents and so forth, scatter flowers, and place an image of the Blessed One Vajrasattva, such as a painted cloth thangka. Reciting: Oṃ sarvatathāgatakāyavākcittapraṇāmena vajrapraṇāmaṃ karomi, one should prostrate with the five limbs.
Then, having performed the four prostrations, one should place both knees on the ground and join the vajra palms at the heart, reciting: Whatever non-virtue I have committed, or caused others to commit, or rejoiced in, under the power of no self-control—all of these I now confess individually and without exception in the presence of those who possess supreme enlightenment. I also rejoice in the two accumulations of the Sons of the Sugatas, which accomplish the profound and vast benefit of all wandering beings. I rejoice in those who possess a compassionate mind, whose intellect is free from sin, and whose bodies are perfect, having conquered ignorance.
I take refuge in the Sugatas, who dwell within the lotuses of all the families without exception. I take refuge in the supreme Dharma, the speech that is the joyous grove for those of superior intellect and the Jeta Grove for the lowly, the supreme excellence that outshines the riches of worldly existence. I take refuge in the assembly of those with excellent conduct, who are free from the bonds of existence, who have destroyed the poison of the snakes of passion and the like, and who possess the compassion of victorious wisdom.
Following the cause, I shall generate the peerless mind of awakening, rooted in compassion and discernment, which has mastered the objective domain of the dominant factor and triumphed over the enemy through the power of the result. In order to fully ripen sentient beings, or to protect them, or to purify my own mind, I shall give away all these things, even my very life, like grass. Likewise, in order to purify myself and others, I shall cultivate in every moment these unsurpassed perfections: ethical discipline, patience, diligence, meditative concentration, and wisdom.
Through the mantras of the Sugatas, the King of Dharma is spontaneously accomplished. In order that the hosts of beings may attain this, I shall abide here like the sky. Thus one should say. Then, remaining in the pride [of the deity], one should rotate the hands and recite with devotion: sarva-viśuddhaḥ sarva-dharmāḥ svabhāva-śuddho ’ham. Thus one should cast [the obstacles] away.
Following that, for the benefit of all sentient beings, one should manifest the vajrasattva bhava and then form the mudrā through the application of the reflected image. In that regard, from the palms firmly pressed together, the interlacing of all the fingers is the vajra-palms (vajra-añjali) taught as the vajra-binding (vajra-bandha) because of its intense compression. Vajra-añjali is the mantra of the vajra-palms. Vajra-bandha is the vajra-binding; one should recite vajra-bandha traṭ three times and tear the vajra-binding at the heart. With oṃ vajra-āveśa, one should bind the samaya-mudrā of the vajra-descending and cause oneself to be descended by means of the syllable aḥ. Regarding the samaya-mudrā of the vajra-descending: "The vajra-binding with the two index fingers joined." Then, for the descent, one should stabilize it with: tiṣṭha vajra dṛḍho me bhava śāśvato me bhava hṛdayaṃ me adhiṣṭha sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ. Having stabilized the moon and vajra at the heart, one should bind the samaya-vajra-fist with vajra-muṣṭi and contemplate the reality of the mudrā with oṃ vajra-muṣṭi vaṃ. Therefore, for the three [mudrās] that are not the samaya-mudrā, one says surata stvaṃ. Having placed vajrasattva upon that vajra, one should mentally recite that very name and contemplate: "I am equal to space." Then, upon the form of the moon-maṇḍala,
From that same [text]: Furthermore, from the second moon maṇḍala together with the syllable vajrasattva, there is a five-pronged vajra pervaded by light rays and accompanied by an essence-mantra. Upon that, one should meditate with the pride [of being Vajrasattva], and one should imagine that all the tathāgatas reside within the subtle particles of that vajra. Then, having blessed it with the words: "I am renowned as the Lord of All, the Hero; I myself abide within myself," one should recite vajrasattva ahaṃ over that vajra and generate the certainty of being Vajrasattva. Then, brandishing the vajra with a graceful gesture, one should recite vajrasattva hūṃ. Then, with mahāsamayasattva haṃ, and again having bound the samaya-mudrā of Vajrasattva, one recites samayo 'haṃ. Then, with tattvasamayasattva adhiṣṭha svāṃ, one should perform the blessing upon the heart, the ūrṇā-hair-treasure, the throat, and the crown of the head. Then, having bound the mudrā of the Blessed One and recited vajrasattva oṃ vajrasattva hūṃ, one says: "By the vajras of body, speech, and mind, I am renowned as Vajrasattva." Then, having bound the mudrā and recited samaya aḥ, one emanates a moon maṇḍala in front and, with vajrasattva aḥ, one should cause the vajra-nature to descend. Then, generating the pride with vajro 'haṃ, and reciting vajrasattva haṃ, one should meditate on oneself as Vajrasattva. In that very state, [one recites] the essence-mantras of the vajra hook and so forth.
"Vajra-aṅkuśa jaḥ, vajra-pāśa hūṃ, vajra-sphoṭa vaṃ, vajra-āveśa aḥ." With these words and the corresponding mudrās, one should summon, cause to enter, bind, and bring under control. Then, their mudrās arise from the vajra-fist: "Binding the index fingers as hooks, with the little fingers as the great hooks—that is the vajra-hook. The wrists tied together is the noose. The two index fingers tied together are the chain. Pressing the two backs together—that is the vajra-descending."
Then, having bound the samaya-mudrā and recited "Vajrasattva dṛśya," one should look. Having seen that wisdom-being, one should meditate on one's own body as consciousness. With that very samaya-mudrā of Vajrasattva and the syllables "jaḥ hūṃ vaṃ hoḥ," one should summon, cause to enter, bind, and bring under control, thereby accomplishing the practice. Reciting "Samayas tvaṃ" with that same mudrā, a moon is established behind [the deity]; then recite "Samayas tvaṃ ahaṃ." There, one should meditate on oneself as the body of the Being. Recite: "Vajrasattva oṃ vajrasattva hūṃ."
Laughing, white in color, with a moon seat and moonlight, wearing a crown of the five Buddhas, seated in the bodhisattva posture, with eyes wide in great joy, the Protector holds a vajra and bell, abiding in the mahāmudrā. Placing "Vajra-dṛṣṭi maṭa" upon the eyes, one should then perform the blessing of the heart, the ūrṇā-hair-treasure, the throat, and the crown with the Vajra-Being and the others.
Reciting sattvavajri adhiṣṭha māṃ, the Vajrasattvī [mudrā] is at the heart. Reciting ratnavajri adhiṣṭha māṃ, the Ratnavajrī is at the forehead. Reciting dharmavajri adhiṣṭha māṃ, the Dharmavajrī is at the throat. Reciting karmavajri adhiṣṭha māṃ, the Karmavajrī is at the crown of the head.
The Vajrasattvī mudrā is formed from the vajra-binding (vajrabandha) by joining the middle fingers together like a sprout and raising them. The Ratnavajrī is formed from that same [binding] by bending the middle fingers like a jewel. The Dharmavajrī is formed from that same [binding] by bending the middle and ring fingers like a lotus. The Karmavajrī is formed from that same [binding] by hooking the index fingers.
With these, one should generate a vajra, a jewel, a lotus, and a crossed vajra at one's own heart, the ūrṇā-kośa, the throat, and the crown of the head. From the syllable hūṃ, generate a five-pronged vajra at the heart; then, reciting samayas tvaṃ, apply it to all the samaya-mudrās and bind all the mudrās, such as the mahāmudrā and so forth. Having bound the gathering mudrā, recite jaḥ hūṃ baṃ hoḥ. Through the mental application of excellence, cause all the Buddhas to enter one's own body, [reciting]:
oṃ vajrasattva samaya manupālaya | vajrasattva tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha | sarvakarma suca me | cittaṃ śreyaḥ kuru hūṃ |
Having stabilized [the practice] with this hundred-syllable mantra: HA HA HA HA HOḤ BHAGAVĀN SARVA-TATHĀGATA VAJRA MĀ ME MUÑCA VAJRĪ BHAVA MAHĀSAMAYASATTVA ĀḤ, one should confer empowerment upon oneself.
From the Vajra-palms mudrā, cross the two thumbs and hook the tips of the index fingers, joining the middle fingers at their joints; this is explained as the Vajradhātvīśvarī mudrā. Reciting OṂ VAJRA-DHĀTVĪŚVARĪ HŪṂ VAJRĪṆĪ ABHIṢIÑCA MĀṂ, one should visualize Vairocana, white in color with the radiance of the sun, seated at the crown of the head in the mudrā of supreme enlightenment.
From that same [source]: "Make the two middle fingers into a vajra." Reciting OṂ VAJRA-VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ, one should visualize Akṣobhya, blue in color with the radiance of the sun, seated above the forehead in the earth-touching mudrā.
From that same [source]: "Make the two middle fingers into a jewel." Reciting OṂ RATNA-VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ, one should visualize Ratnasambhava, the color of refined gold with the radiance of the sun, seated above the right ear in the mudrā of supreme generosity.
From that same [source], making the middle, ring, and little fingers like a lotus, and reciting OṂ DHARMA-VAJRĪṆĪ HŪṂ ABHIṢIÑCA MĀṂ, one should visualize Amitābha, red in color with the radiance of the sun, seated at the back of the head in the mudrā of meditative concentration.
From that same [text]: With this [gesture] of extending the fingers of the hand and the mantra oṃ karmavajriṇi hūṃ abhiṣiñca māṃ, one should visualize Amoghasiddhi, green in color and radiant as the sun, seated upon the left ear with the mudrā of fearlessness. The phrase "from that same" refers to the mudrā of Sarvavajradhātvīśvarī. With the mantra oṃ ṭūṃ and the two vajra fists, one should circle [the body] and make the gesture of tying a knot at the heart; likewise, one should don the armor at the throat, the nape of the neck, the heart, between the breasts, again at the heart, the throat, the back, and the forehead. Then, having made the gesture of binding the garland and the silk streamers, one should release the fingers starting from the little finger and so forth; finally, with the palms joined in equality and the mantra vajra tuṣya hoḥ, one should be pleased. On the tongue, one should meditate on a white five-pronged vajra arising from the syllable hūṃ, and contemplate the dharma-syllable samayas tvaṃ. At the heart, one should generate a crossed vajra from the syllable aḥ and bind the action mudrā. Having bound the two vajra fists, the [text] says: "With a majestic bearing, both are rotated." This is the action mudrā of the Blessed One. Reciting: "Oṃ, by the gathering of Vajrasattva, the unsurpassed Vajraratna; by singing the Vajradharma, the Vajrakarma shall act," one should perform the vajra dance for each [deity].
One should make offerings to oneself with the eight secret offerings, such as Vajralāsyā and the others. Then, with a majestic bearing, brandish the vajra and hold it at one’s heart in the manner of praising the vajra; reciting one’s own essence-mantra and the mantra is the Great Seal (mahāmudrā) of the Blessed One. Having thus generated oneself, one should remain in the space of the mind and contemplate the three realms without exception as being like space.
Then, in that direction of space, from the syllable yaṃ, generate the wind maṇḍala; above that, from vaṃ, the water maṇḍala; above that, from laṃ, the golden maṇḍala; and again above that, from the syllable baṃ, the great ocean. Then, from hūṃ suṃ hūṃ, generate Mount Meru, which is four-sided, composed of the four kinds of precious gems, adorned with various jewels, and completely surrounded by the golden mountains and so forth. With the vajra-binding gesture turned downward and touching the ground, recite oṃ vajradṛḍho me bhava rakṣa sarvāṃ svāhā; by this, one should consecrate it to be like a vajra.
From the syllable hūṃ, generate the celestial palace (vimāna) with a vajra and jewel at its peak. In its center, from oṃ siṃ haḥ, generate a lion throne, and upon it, from a, generate the form of a moon maṇḍala. Descending from the direction of space, one should remain right there and likewise visualize a second seat in front. Upon that seat, emanate the Blessed One with vajrasattva, and recite oṃ vajrasamājaḥ jaḥ hūṃ vaṃ hoḥ.
One should invite [the deities] with the mudrā of gathering. Having bound the vajra with the forearms and snapped the vajra-fingers, all the buddhas are perfectly gathered. How could others not enter? By snapping the fingers of the left, and with the right, accomplishment is achieved. The right is called the "palms-together" [mudrā], and the gathering is indeed both. This is the definition of the mudrā of gathering.
Then, while meditating on the great mudrā of Vajrasattva, one should recite the sublime one hundred and eight names just once. Whoever holds these names, by these eighteen peaceful kings, is empowered with the vajra-name empowerment and so forth, and is empowered by all the supreme [deities]. Whoever always praises the Great Vajradhara with the melody of these names of qualities will become like Vajradhara himself.
Then, to that emanation, one should look with the Blessed One’s own samaya-mudrā and the mantra vajrasattva dṛśya. Having summoned, entered, bound, and brought under control with jaḥ hūṃ vaṃ hoḥ and the previously explained vajra-hook and so forth, and having accomplished [the rite], one should also recite: samayas tvaṃ, samayas tvaṃ ahaṃ, vajrasattva, and oṃ vajrasattva hūṃ.
In that regard, with the two hands like the moon, having released the middle fingers, and with the thumbs, little fingers, and index fingers extended, this is called the "Sattvavajra-raised-vajra" [mudrā].
Then, having sealed the Blessed One with the dharma, the activity, and the mahāmudrā, and having conferred empowerment, if there is an assembly, one should recite the mantra to be repeated. One should then make perfect offerings with the five types of offering substances. One should offer with the eight action mudrās arising from the dance, such as the lāsye, mālā, gītī, nṛtye, dhūpe, puṣpe, āloke, and gandhe, using these essential mantras: vajra lāsye, vajra mālā, vajra gītī, vajra nṛtye, vajra dhūpe, vajra puṣpe, vajra āloke, and vajra gandhe.
Regarding the mudrā of the lāsye: having bound the two vajra fists, one should bow with a swaying intention in the manner of a vajra-stance. The mudrā of the mālā is in the manner of binding a garland. The mudrā of the gītī is emitting [song] from the mouth in the manner of initiating all words. The mudrā of the nṛtye is performing a dance and placing the vajra palms joined at the crown of the head. The mudrā of the dhūpe is pouring [incense] downward in the manner of offering incense. The mudrā of the puṣpe is scattering [flowers] upward in the manner of offering flowers. The mudrā of the āloke is extending the two thumbs side-by-side and raising them. The mudrā of the gandhe is extending [the hands] at one's own heart and anointing.
"Whichever great being, by binding whichever mudrā,
I shall meditate upon myself as that great being
within the essential mantra of the recitation."
This is the samaya of all mudrās.
Following that, from the syllable Oṃ, [one should visualize] parasols, victory banners, flags, earrings, armlets, crowns, garments, ornaments, and so forth.
Having emanated an array of food with a hundred flavors and objects made of the seven precious gems, one should perfectly worship and prostrate to the Blessed One. Thus, from the eastern direction, one should extend the vajra-palms to the crown of the head with the entire body and prostrate with this: Oṃ sarva-tathāgata-pūjā-vasthānāya ātmanāṃ nir-yātyāmi sarva-tathāgata-vajra-sattva-adhiṣṭha-sva-māṃ.
Then, from the southern direction, remaining in that same position, one should join the vajra-palms at the heart and touch the forehead to the ground, prostrating with this: Oṃ sarva-tathāgata-pūjā-abhiṣekāya ātmanāṃ nir-yātyāmi sarva-tathāgata-vajra-ratna-abhiṣiñca-māṃ.
Then, from the western direction, remaining in that same position, one should bind the vajra-palms at the crown of the head and touch the mouth to the ground, prostrating with this: Oṃ sarva-tathāgata-pūjā-pravartanāya ātmanāṃ nir-yātyāmi sarva-tathāgata-vajra-dharma-pravartaya-māṃ.
Then, from the northern direction, remaining in that same position, one should lower the vajra-palms from the crown to the heart and touch the crown to the ground, prostrating with this: Oṃ sarva-tathāgata-pūjā-karmaṇe ātmanāṃ nir-yātyāmi sarva-tathāgata-vajra-kuru-māṃ.
Then, having bound the mahāmudrā and generated the divine pride of Vajrasattvo ’ham, one should arrange the mantra Vajrasattvo ’ham or Oṃ vajrasattva hūṃ like a string of pearls upon the moon at the heart of the Blessed One or upon the moon at one’s own heart.
Perform the recitation and meditation until weariness arises, and then withdraw the mahāmudrā, the samayamudrā, the dharmamudrā, or the karmamudrā. If one becomes weary of the mudrās or wishes to rest in emptiness, one should stabilize the practice with the hundred-syllable mantra. At the time of requesting the deities to depart, one should offer praise with the one hundred and eight names, present offerings, and perform the four prostrations. Then, for the sake of the desired siddhi, dedicate the roots of virtue and pray: "Blessed One, please forgive whatever ritual procedures I have failed to complete." Recite "Vajrasattva Vajrasattva" many times with the intention of the vajra activity that confers empowerment upon all mudrās. Then, exhorting: "O Blessed One, Lord of Samaya, Oṃ, you have accomplished the welfare of all sentient beings; please bestow the appropriate siddhis. Having departed for the buddha-fields, please return once again," one says "Vajrasattva Vajra Muḥ." By thus releasing the Vajra-Heart mudrā upward, the deities are requested to depart. Just as the emanated Blessed One appeared, so too, through the proper mental application, one should dissolve them into one's own body and arise while reciting the hundred-syllable mantra and "Vajrasattva." One should practice in this manner during the four sessions. Whatever merit I have accumulated by composing this sādhana, by that may Ānandagarbha become the supreme Vajradhara. This concludes the Sādhana of Śrī Vajrasattva composed by the master Ānandagarbha.
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.