Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This instructional manual provides a concise guide for the meditative practice of the Hevajra tantra. The text directs the practitioner through a sequence of complex visualizations designed to dissolve conceptual boundaries and achieve a non-dual state of insight. It begins with the visualization of a blue HŪṂ syllable at the heart, which radiates light to incinerate the conceptualizations of both the external world and the internal essence-world. This is followed by a systematic process of dissolution, where consonants and vowels melt into light and eventually merge into a single vowel-sign. Beyond the visualization, the text provides pragmatic psychological interventions for common meditative obstacles, prescribing physical remedies for drowsiness and cognitive shifts toward the suffering of cyclic existence to counteract agitation. By committing to these specific visual and mental disciplines, the reader is led from a dualistic perception of reality toward the realization of the Mother Nairātmyā, representing the aspect of insight.
Provenance
About this text
An instruction on the Glorious Hevajra entitled "Like the Tip of a Lamp Flame," the Śrīhevajrapradīpaśūlopamāvavādaka belongs to the Non-dual Tantra collection. The work is attributed to the Indian author Saroruhavajra. It was translated into classical Tibetan by Gayādhara and bla ma sha kya ye shes, and is preserved in volume ཉ of the Tengyur, where it extends over four pages. The work enacts a series of meditative visualizations centered on the heart, beginning with a blue HŪṂ syllable upon a sun and moon. This process involves radiating light to incinerate the conceptualizations of the internal and external worlds, followed by the dissolution of consonants and vowels into light and the moon, and finally into the vowel-sign u. Through these subtle yoga practices and the visualization of the Mother Nairātmyā as the nature of the vessel-world, the practitioner seeks to dissolve conceptual boundaries. A scholar or serious reader consults this text today to examine the specific technical sequence of dissolution and the meditative focus on the nature of insight as presented in this tradition.
Cite thisAnuvāda, “Advice Like the Tip of the Flame of the Lamp of Hevajra” (Toh 1220), machine draft, 2026.https://naxiai.com/tibetan/works/toh1220
Summary & commentary
Significance
The work is significant as a practical application of Hevajra tantra, demonstrating the technical precision required in Tibetan Buddhist deity yoga. It illustrates the intersection of sophisticated visualization techniques and the management of mental states during deep meditation.
Structure
Passages
Section
Description
1-2
Preliminary and Visualization
Includes the title, homage, and the initial visualization of the HŪṂ syllable and the incineration of conceptualizations.
3
Dissolution Process
Details the gradual melting of consonants and vowels into light and the moon.
4
Remedies for Meditative Obstacles
Provides instructions for overcoming drowsiness and agitation.
5
Colophon
Identifies the translator and editor as Śākya Ye-shes.
Themes
Visualization and Dissolution (2-3)
Overcoming Meditative Obstacles (4)
Non-conceptual Insight (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAdvice Like the Tip of the Flame of the Lamp of Hevajra·
In the language of India: Śrīhevajrapradīpaśūlopamānāma. In the language of Tibet: Dpal kye rdo rje’i mar me’i rtse mo lta bu’i gdams pa zhes bya ba (The Instruction on the Glorious Hevajra Entitled "Like the Tip of a Lamp Flame"). Homage to the glorious Hevajra!
Having prostrated to Nairātmyā, who is the pinnacle of the essence of insight, I shall explain the pith instructions of Hevajra, which are like the tip of a lamp flame, connecting empowerment and oral instructions, from the presence of the Vajra of Selflessness.
Any yogi who possesses the empowerment of the glorious Hevajra and maintains the samaya, desiring to accomplish the state of the Great Vajradhara, should first seek out an excellent location and so forth, and then balance the elements and the constituents of the body. Thus, when the elements are very comfortable, one should relax the body and lie comfortably upon a soft cushion. This is the nature of the path of accumulation, through various collections for meditative concentration.
Then, at dawn when the first light of day breaks, one should rise properly, put on flawless garments, and harmonize the warmth of the elements and constituents. One should perform the rituals for bathing and waking from sleep. Then, sitting properly upon a stuffed cushion, one should balance the body and also balance the mind. Up to this point is the nature of the path of preparation, as it is the application to meditative concentration.
Then, one should visualize oneself as the glorious Hevajra, with one face and two arms, holding a five-pronged vajra in the right hand and a kapāla in the left.
Then, visualize a blue HŪṂ upon a sun and moon at your own heart. From it, light rays radiate outward, incinerating the conceptualizations of the entire external vessel-world and the internal essence-world of all female beings. As they reabsorb, visualize the Mother Nairātmyā, the aspect of insight, as the nature of the vessel-world. Likewise, incinerate all male beings and, as they reabsorb, visualize yourself as the glorious Heruka, the nature of the essence-world, thereby purifying others.
Then, at the Mother’s heart, between a moon and a sun, visualize an OṂ. Through that light, the Mother herself melts into light and dissolves into the Father’s heart. This very meaning is the nature of the path of seeing, wherein one sees what was not seen before. Then, at the Father’s heart, between a sun and a moon, the light of the HŪṂ melts the Father himself into light. Above is the sun, which is method; the Mother is the moon below, which is insight. Between the sun and moon, from the seed-syllable HŪṂ, visualize the eighty consonants (Kāli) as the primary limbs, facing downward. Likewise, visualize the thirty-two vowels (Āli) as the secondary branches, facing upward. The syllable HŪṂ is to be visualized as the non-duality of method and insight. The sun and moon are the size of a pea; the HŪṂ is the size of a white mustard seed; the vowels and consonants are the size of the tip of a hair. Meditating on the drops in this way is the nature of the path of meditation. Then, light rays emerge from that HŪṂ.
The kāli (consonants) melt into light and dissolve into the āli (vowels); one should then imagine the āli also melting and dissolving into the moon. Likewise, imagine the sun dissolving into the moon, and the moon dissolving into the vowel-sign u (the "hook"). The gradual abandonment of the hūṃ and the gradual meditation upon it is the subtle yoga. Then, focus the mind on a drop of shimmering white nectar the size of a hair-tip. Then, focus the mind on the nāda (vibration) the size of a long hair, and then on the mere mind itself. By reaching the culmination of abandoning all entities, this is the nature of the path of culmination. Then, meditate on the mind as clear light. Furthermore, the environment and its inhabitants are the nature of the Father and Mother; the Father and Mother are the nature of the drop; the drop is the nature of the subtle; the subtle is the nature of the mind. Meditating on the mind as being primordially empty in nature, free from all extremes such as beginning and end, is the Great Vajradhara, the nature of the fruit of the five paths. These aforementioned stages should be maintained for a year or a month according to the specific inclinations of the yogi to stabilize the mind. There are also those who train in the Father and Mother and meditate gradually, as well as those who complete the two stages in a single session. Since some also enter the higher stages all at once, identify the mind accordingly and provide the pith instructions. The faults are the two: laxity and agitation. Regarding these, the method for clearing laxity is to uplift the mind, recollect the wisdom of the Buddha’s omniscience, and then meditate once more.
If drowsiness occurs, sprinkle or apply water to the face to clear it and meditate again. If agitation occurs, arouse weariness toward the very objects of cyclic existence's suffering and meditate again. If it is still not pacified, shift the apprehension of those very objects and meditate by focusing the mind upon that very state.
There are four sessions. When the mind is somewhat weak, measure the session with a water-clock (dhyu-gu) and meditate in short sessions with long intervals. Once the mind has strengthened slightly, measure the session with a water-clock (chu-tshod). Likewise, once the mind has strengthened and experience is gained, for a session of powerful mind, measure the intervals by the shifting of sessions, the sessions themselves, the day and night, or the months and years; meditate for long periods and take short breaks between sessions.
The signs are that first, the elements become non-conceptual. Then, old illnesses in one's own body are cleared away and new ones do not arise; one naturally turns away from physical faults and engages in virtue through skillful means. Physical signs such as trembling and so forth will occur. For a yogi who is supremely devoted to the outer practice, one should perform offerings, praises, and torma offerings prior to all four sessions and then meditate.
This "Instruction on the Tip of the Lamp Flame," which is connected to the empowerments and pith instructions obtained from the lineage of gurus, has been composed. By whatever virtue is gained through this, may all sentient beings attain the luminosity of emptiness. The "Instruction on the Tip of the Lamp Flame" of glorious Hevajra, composed by the master Saroruha-vajra, is complete. [Translated by] the Indian abbot Gayadhara and...