Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
Advice on the Uncommon Meaning of Yogis and Yoginīs is a concise instructional manual attributed to Ḍombi Heruka and compiled by Prajñāśrījñāna. The text outlines the necessary environmental and psychological conditions for the practice of an uncommon or esoteric path. It argues that spiritual progress requires a radical detachment from conventional social structures, explicitly commanding the practitioner to avoid urban centers, royal courts, and the dwellings of various castes and non-Buddhists. Beyond physical isolation, the text demands a cognitive shift; it warns against the persistence of conceptual thought and hesitation during ritual activities, suggesting that such mental states lead to negative rebirths. The work commits the reader to a lifestyle of asceticism and mental discipline, prohibiting engagement in mundane discourse—such as trade, medicine, or politics—and the cultivation of affective poisons. By prescribing the use of consecrated charnel ground ornaments and the avoidance of worldly distractions, the text seeks to isolate the yogi from the influences of ordinary society to facilitate a direct realization of the ultimate meaning.
Provenance
About this text
An instructional guide for practitioners, the Yogayoginīnām asādhāraṇārthopadeśa belongs to the Non-dual Tantra collection. The work is attributed to the Indian author Prajñāśrījñānakīrti, also known as Ḍombi Heruka. Preserved in the classical Tibetan tradition, the text appears in volume ཉ of the Tengyur, where it extends over five pages under the title rnal 'byor pha dang rnal 'byor ma rnams la thun mong ma yin pa'i don la gdams pa. The work enacts a rigorous detachment from conventional society, instructing the practitioner to avoid marketplaces, royal palaces, and the dwellings of various castes or non-Buddhists in favor of places where ḍākinīs roam. It argues that spiritual progress requires the abandonment of conceptual thought and hesitation during ritual activities, warning that such mental states may lead to rebirth in the Blistering Hell. By emphasizing the necessity of consecrated ornaments and the maintenance of the cross-legged posture, the text provides a framework for ascetic discipline. A scholar or serious reader consults this work today to examine the specific environmental and psychological conditions demanded for the practice of the uncommon meaning, as well as the ritual requirements for those engaging in the traditions of the charnel ground.
Cite thisAnuvāda, “Advice on the Uncommon Meaning of Yogis and Yoginīs” (Toh 1230), machine draft, 2026.https://naxiai.com/tibetan/works/toh1230
Summary & commentary
Significance
The work is significant as a representation of the transgressive and ascetic elements of the Mahasiddha tradition, emphasizing the charnel ground as the primary site of practice. It illustrates the tension between monastic norms and the unconventional behavior of yogis who seek to bypass conceptual thought. For the modern reader, it provides insight into the historical Buddhist strategies for achieving mental liberation through social alienation.
Structure
Passages
Section
Description
1
Introduction
Provides the title in Sanskrit and Tibetan and invokes Heruka.
2
Environmental Restrictions
Lists the social and physical locations the practitioner must avoid.
3-4
Ritual and Mental Discipline
Discusses the use of ornaments, the danger of conceptual thought during eating, and the prohibition of mundane speech and emotions.
5
Colophon
Identifies the author as Ḍombi Heruka and the compiler as Prajñāśrījñāna.
Themes
Social Alienation (2)
Non-conceptualization (3)
Ascetic Conduct (3-4)
Karmic Consequences (3-4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAdvice on the Uncommon Meaning of Yogis and Yoginīs·
In the language of India: Yogayoginīnām-asādhāraṇārthopadeśa-nāma. In the language of Tibet: Rnal ’byor pha dang rnal ’byor ma rnams la thun mong ma yin pa’i don la gdams pa zhes bya ba. Homage to the glorious Heruka!
In the charnel ground known as Ha-ha-sgrogs-pa, King Samuñjaya acted as the patron. An immeasurable assembly of yogis, including the master Ḍombi Heruka and others, gathered and performed a gaṇacakra. At that time, a brahmin named Mupakhada rose from his seat and departed without having requested permission from the master. The yogis, perceiving that he lacked proper decorum, performed the rite of expulsion and did not allow him back into the assembly hall.
Then, the master Ḍombi Heruka instructed the yogis: "O, having entered this uncommon path of the Great Vehicle, one must not contravene the samayas and the ascetic observances. As it is said in the Yoginīsaṃcaryā-tantra: 'Once empowerment is obtained, do not let the samaya degenerate. Perform the gaṇacakra in harmony within the proper place. All activities are the nature of Heruka; those who act improperly shall be subdued.' Thus it is stated.
Ema! Even though we have entered this age of conflict, we possess these gaṇacakras, which are the supreme means for attaining the siddhi of Mahāmudrā in a single lifetime. Since this is accomplished through the power of uncommon merit, O Vajra-holders, rejoice!"
These sublime wheels should not be turned in ordinary places; marketplaces should be avoided. One should avoid distracted villages, the homes of brahmins, royal palaces, the homes of the kṣatriya caste, monastic gardens, and the reckless barbarians. One should also avoid the villages of non-Buddhists, wildernesses, and places frequented by fierce predators.
In places where ḍākinīs roam, at the outskirts of towns, in hermitages, temples, charnel grounds, empty caves, at the foot of trees, and in the open spaces of forests, one should construct a three-storied assembly hall and perform the gaṇacakra or the feast of the heroes (vīra). Those who do not possess the secret signs should not be allowed to gather there. The ācārya should not give signs without being requested. The door should not be opened without an invitation. One should not enter inside without having performed the purification sprinkling (vāsakṣepa). One should not engage in conversation without having offered the guest water (argha). One should not sit on the floor without having offered flowers to the ācārya. One should not sit in the rows without being assigned a seat by the male and female action beings (karmavajra). One should not enter meditative absorption (samādhi) without having made a formal request. One should not make offerings to the yogins without having arranged the drops (bindu). One should not consecrate the food without sprinkling it with nectar (amṛta). One should enjoy the feast without fear, suspicion, or shame. One should not be attached to the food. One should not be lustful toward the male and female yogins. One should not remain in the attire of a naked ascetic.
One should not wear the ornaments of the charnel ground without having consecrated them. If one eats with conceptual thought and hesitation, one will be reborn in the Blistering Hell. Therefore, even monks and others who possess conceptual thought should not engage in such conceptualization here. One should remain in the cross-legged posture. One should sit in the row according to the order of seniority. One should not enter into meditative equipoise until the master has entered it. When eating, one should serve with both hands and receive with both hands. One should not perform singing, dancing, or unrestrained conduct without having requested permission from the master. One should not place food on wood or in a place without a base. One should not show disrespect or disparage those of small intellect, such as householders; for the Tantra states that if one does so, one will be reborn in the Avīci Hell of Unrelenting Torment. Alas, yogis, do not conceptualize the faults of others! One must abandon exposing hidden flaws, quarreling, and pride at all times. Do not engage in activities without having requested permission from the guru. Do not be afraid of the ascetic conduct of the yogis; if you are afraid, you will be reborn in the Vajra Hell. A hero should not perform a gaṇacakra without a heroine, nor should a heroine perform one without a hero. One should not hold a hero’s feast without a maṇḍala. O yogis, do not eat out of greed for food, nor out of attachment, nor for the sake of the body or for strength.
If you eat [this], you will be reborn in the realm of hungry ghosts bound by their movements. Alas, yogins, do not dwell in desire, hatred, delusion, pride, or envy! Do not speak of the talk of illusionists, musicians, or kings; of armies, trade, medicine, crafts, or meaningless treatises; and do not speak of the training of the hearers (śrāvaka), low castes, prostitutes, and the like. Do not remain with the body unrestrained in postures such as stretching out the legs. In general, do not remain with the body, speech, and mind unrestrained. Even beginners who lack conceptual thought should abide near the sublime conduct. Do not lack faith in any of these practices. One should eat food in abundance. Do not be critical of the food; do not be fussy about the food. Drink whatever drink is obtained. One should do everything that the Guru commands. One should not go out for the sake of the body not being satisfied by food. One should not go out for the sake of not having offered the torma (offering cake). One should not go to sleep without having requested [permission], performed the dedication, or made aspirations. Alas, yogins, understand that this possesses great significance! Be joyful, enthusiastic, and uplifted in spirit. Do not speak of these methods to others. If you do speak of them, the ḍākinīs will split your heads and destroy your accomplishments (siddhi). Therefore, one must not let these degenerate—thus the oral instructions were spoken.
The explanation of the uncommon instructions on the ultimate meaning by the master Ḍombi Heruka is complete. This was compiled by the yogin, the alms-seeker Prajñāśrījñāna.