Toh 1222 · classical Tibetan · Tengyur edition

Praise of Hevajra

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1222
Genre: Eulogy
Period: classical Tibetan
Edition: Tengyur vol. 009_རྒྱུད་འགྲེལ།_ཉ.txt
Extent: 1 passages · 690 Tibetan characters · 168 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 short liturgical fragment serves as a devotional invocation and praise of the deity Hevajra, framing the figure as the embodiment of ultimate reality. The text employs a symbolic color palette to map metaphysical concepts onto the deity's form: blue represents the unchanging nature of phenomena (dharmatā), while red signifies the continuous flow of compassion. By identifying Hevajra with the non-dual reality of all Tathāgatas, the text positions the deity not as a separate entity, but as the personification of the supreme nature of all things. The passage commits the reader to a meditative visualization where the deity's physical attributes, such as the upward-bristling hair, are understood as instruments for leading sentient beings toward liberation. The structure is a series of celebratory epithets and homages that collapse the distinction between the practitioner's devotion and the ontological nature of the universe.

Provenance

About this text

A devotional praise of Hevajra and Heruka, the kye rdo rje'i bstod pa belongs to the classical Tibetan tradition. This work is preserved in the Tengyur, volume ཉ, where it comprises two pages and is situated within the Non-dual Tantra collection. The text enacts a meditative visualization of the deity, employing a symbolic color palette to map metaphysical concepts onto a divine form: blue represents the unchanging nature of phenomena, or dharmatā, while red signifies the uninterrupted stream of compassion. By identifying the deity with the non-dual reality of all Tathāgatas, the work frames Hevajra as the personification of the supreme nature of all things. A scholar or serious reader consults this text to examine how the deity's physical attributes, such as the three eyes and upward-bristling hair, are conceptualized as instruments for liberation and the leading of sentient beings.

Sanskrit title: not recorded
Indian author: not recorded
Tibetan translators: not recorded
Canonical collection: Non-dual Tantra
Genre: Eulogy
Source edition: Tengyur, vol. ཉ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Reference

Cite thisAnuvāda, “Praise of Hevajra” (Toh 1222), machine draft, 2026.https://naxiai.com/tibetan/works/toh1222

Summary & commentary

Significance

The work is significant for its illustration of how Anuttarayoga Tantra utilizes deity yoga to synthesize emptiness and compassion into a single visual form. For the modern reader, it demonstrates the technical use of color and iconography as a shorthand for complex philosophical positions regarding non-duality.

Structure

Passages	Section	Description
1	Homage to Hevajra	A series of praises identifying the deity with the non-dual nature of reality and the qualities of compassion and dharmatā.

Themes

Non-duality (1)
Iconographic symbolism (1)
Compassion (1)

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

AnuvādaPraise of Hevajra·

ཐམས་ ཅད་དངོས་པོའི་རང་བཞིན་མཆོག། གདོད་ནས་ཐམས་ཅད་དེ་བཞིན་གཤེགས། ། གཉིས་མེད་དོན་གྱི་བདག་ཉིད་ཅན། ། ཀྱེ་ཡི་རྡོ་རྗེ་ཕྱག་འཚལ་བསྟོད། ། སྔོན་པོ་ཆོས་ཉིད་མི་འགྱུར་བ། ། དམར་པོ་ཐུགས་རྗེ་རྒྱུན་མི་འཆད། ། གྱེན་བརྫེས་འགྲོ་བ་འདྲེན་པ་ སྟེ། ། ཧེ་རུ་ཀ་ལ་ཕྱག་འཚལ་བསྟོད། ། སྤྱན་གསུམ་རྣམ་པར་ཐར་པ་གསུམ། ། དམར་བ་ཆོས་ཉིད་ཆགས་པའི་དོན། ། ཧཱུཾ་སྒྲོགས་སྐྱེ་བ་མེད་པ་སྟེ། ། ཀུན་གྱི་གཙོ་ལ་ཕྱག་འཚལ་བསྟོད། ། གཡས་ན་གདུག་འཇོམས་རྡོ་རྗེ་སྟེ། ། གཡོན་ན་བདེ་སྐྱོང་ཀ་པཱ་ལ། ། ཤེས་རབ་ མཚོན་པ་ཁཊྭཱཾ་ག། ལོངས་སྤྱོད་རྫོགས་ལ་ཕྱག་འཚལ་བསྟོད། ། ཐོད་པ་ཡེ་ཤེས་ལྔ་ཡི་དངོས། ། ཕྱག་རྒྱ་ལྔ་ནི་རིགས་ལྔ་སྟེ། ། དོ་ཤལ་ཕྲེང་བ་འདུ་བྱེད་སྤངས། ། སྤྲུལ་སྐུ་ཁྱོད་ལ་ཕྱག་འཚལ་བསྟོད། ། ཉོན་མོངས་མ་གོས་པདྨའི་གདན། ། རྣམ་རྟོག་མི་མངའ་ཚངས་པའི་རོ། ། མ་ རིག་སྲེག་པའི་ཉི་མ་སྟེ། ། གོས་མེད་སྐུ་ལ་ཕྱག་འཚལ་བསྟོད། ། རྫོགས་སོ། ། ། །

The supreme nature of all things, Primordially all Tathāgatas, Possessing the identity of non-dual reality— Homage and praise to Hevajra! Blue is the unchanging dharmatā; Red is the uninterrupted stream of compassion. With hair bristling upward, he leads all beings— Homage and praise to Heruka! The three eyes are the three doors of liberation; The red color is the meaning of passion for dharmatā. Proclaiming "Hūṃ" is the unborn— Homage and praise to the Lord of All! In the right hand is the vajra that subdues the wicked; In the left is the kapāla that sustains bliss. The khaṭvāṅga symbolizes wisdom— Homage and praise to the Sambhogakāya! The skull is the essence of the five wisdoms; The five mudrās are the five families. The necklace and garland signify the abandonment of formations— Homage and praise to you, the Nirmāṇakāya! The lotus seat is unstained by afflictions; The Brahma-sound is free from conceptual thought. The sun burns away ignorance— Homage and praise to the naked body! It is complete.

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

definitionརྡོ་རྗེ “vajra” — This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of th

terminologyཆོས་ཉིད → “the nature of phenomena”. Not 'dharma-nature' in running prose; 84000 harmonises on 'the nature of phenomena'.

homonymཆོས་ཉིད is rendered “the nature of phenomena” here; the glossary also records true nature of things, suchness, basic nature for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས་ཉིད “the nature of phenomena” — The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a spec

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

definitionསྐྱེ་བ “birth” — The eleventh of the twelve links of dependent origination . See “ dependent origination .”

homonymཤེས་རབ is rendered “insight” here; the glossary also records discernment, wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཤེས་རབ “insight” — In this text shes rab seems to mean primarily knowledge (defined as insight and understanding one has gained through studying and experience), specifically knowledge of the teachings of the Buddha in general, and of karm

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

termབདག → self

termརྡོ་རྗེ → vajra

termཕྱག་འཚལ → homage

termཆོས་ཉིད → the nature of phenomena

termཐུགས་རྗེ → compassion

termཆོས → dharma

Terminology used in this text (14)

Term	Rendering	×	Note
བདག	self	1
རྡོ་རྗེ	vajra	1
ཕྱག་འཚལ	homage	1
ཆོས་ཉིད	the nature of phenomena	1	Not 'dharma-nature' in running prose; 84000 harmonises on 'the nature of phenomena'.
ཐུགས་རྗེ	compassion	1
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
སྐྱེ་བ	birth	1
ཤེས་རབ	insight	1
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
ཕྱག་རྒྱ	mudrā	1
རིགས	family	1	The tantric 'family' (buddha-family); not 'lineage' (which is རྒྱུད་པ or བརྒྱུད་པ).
འདུ་བྱེད	formations	1
ཉོན་མོངས	affliction	1
ཉི་མ	Āditya	1

Colophon

Source: tengyur vol. 009_རྒྱུད་འགྲེལ།_ཉ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

Anuvāda · NaxiAI