Vajrasattva is also regarded as Adi-Buddha by Nepalese Vajra-charyas who follow Vajrayana tradition according to the text Vajrasattvakaya. Vajrasattva body is white with one face and two hands. Vajrasattva right hand holds a five pronged golden vajra at his heart. His left hand holds a silver bell at his side. He sits in the Vajraparyanka posture wearing precious silks and ornaments with jewel diadem. His body is adorned with 32 major and 80 minor marks of a Sambhogakaya and emits a clear limitless light. It appears to lack all notion of substantiality, like the reflection of moon in water.

Vajrasattva has father-mother aspect too. Generally this form is not exhibited in open. It is shown only to those who are initiated in Highest Yoga Tantra. Vajrasattva form is the same as in the single one but his consort carries a kartri in her right hand and a kapala in her left hand.

Vajrasattva is said to have been originated from seed syllable hum and is generally invoked for removal of obscuration of Kleshavarana and Jneyavarana. Vajrasattva hundred syllable mantra is very efficacious in purifying our defilements through confession practice. It is said if confession is done with the four opponent powers, then non-virtuous actions or obscurations will be purified. The first opponent power is the force of reliance. This means looking upon the visualized image of Vajrasattva as the embodiment of one’s refuge. The second opponent power is the sincere regret for the non-virtuous action done by oneself. The third opponent power is desisting from evil deeds. The e fourth opponent power is to apply power of good deeds; and specially regarding this case, practicing the meditation and recitation of Vajrasattva without parting from Bodhicitta while remaining in the state of emptiness. Vajra-sattva is a very popular tutelary deity for Nepalese Vajracaryas. He is worshipped very often by Nepalese Buddhists through Gurumandala ritual.