Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a ritual manual for the practice of the Sixteen-Arm Solitary Hero form of Glorious Heruka. The text guides the practitioner through a sequence of meditative and ritual actions, beginning with the cultivation of the four immeasurables and the summoning of sentient beings. It details the visualization of a complex deity form—characterized by eight faces, twenty-four eyes, and sixteen arms—while explicitly noting that this imagery is a tool for devotion rather than a literal reality. The ritual incorporates the emanation of eight offering goddesses and the use of specific seed syllables and mantras. The process culminates in the completion stage, involving the manipulation of inner heat and vital winds, followed by offerings to bhūtas or the performance of a gaṇacakra. By following this structure, the reader commits to a rigorous synthesis of visualization, mantra recitation, and energetic yoga intended to transform the practitioner's ordinary perception into the vajra nature.
Provenance
About this text
A ritual manual for the practice of the sixteen-armed form of the solitary hero Heruka, the Ekavīraśrīherukaṣoḍaśabhujasādhana belongs to the tradition of the Non-dual Tantra. This classical Tibetan work is preserved in volume ཏ of the Tengyur, appearing under the Tibetan title dpal bo gcig pa dpal he ru ka phyag bcu drug pa'i sgrub pa'i thabs/ and extending over four pages. The text enacts a sequence of meditative and ritual activities, beginning with the practitioner entering a suitable location and cultivating the four immeasurables—compassion, the wish to free others from suffering, joy, and equanimity—to summon all sentient beings. It further details the emanation of eight offering goddesses from the heart's seed syllable, including Gaurī, Caurī, and Vetālī, each holding specific attributes such as the moon, sun, or a flowing river. A scholar or serious reader consults this work to examine the specific ritual requirements of the Unsurpassed Vajrayāna, particularly the precise visualizations and the role of the offering goddesses in the sādhanā process.
Cite thisAnuvāda, “A Sādhana of the Sixteen-Arm Solitary Hero Form of Glorious Heruka” (Toh 1283), machine draft, 2026.https://naxiai.com/tibetan/works/toh1283
Summary & commentary
Significance
The work is significant as a representative example of the Unsurpassed Vajrayāna, illustrating the integration of deity yoga with the subtle body systems of wind and heat. For the modern reader, it demonstrates the tension between the use of highly detailed anthropomorphic imagery and the philosophical insistence on the non-literal nature of such visualizations.
Structure
Passages
Section
Description
1-3
Preliminary and Preparatory Phase
Includes homage, the requirement of specific characteristics, the summoning of sentient beings, and the cultivation of the four immeasurables.
2, 4
Visualization and Deity Form
Describes the emanation of eight offering goddesses and the specific physical attributes of the sixteen-armed Heruka.
5-6
Completion Stage and Ritual Conclusion
Details the ignition of inner heat and wisdom wind, the recitation of mantras, offerings to bhūtas, and the dissolution of the mandala.
Themes
Deity Yoga and Visualization (2, 4)
Subtle Body Energetics (5)
Compassion and Altruism (3)
Ritual Offerings and Mantras (5-6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Sixteen-Arm Solitary Hero Form of Glorious Heruka·
In the language of India: Ekavīraśrīherukaṣoḍaśabhujasādhana-nāma. In the language of Tibet: dPa’ bo gcig pa dpal he ru ka phyag bcu drug pa’i sgrub pa’i thabs shes bya ba. Homage to the glorious Vajrasattva!
First, one who possesses the common and extraordinary characteristics should enter a suitable location free from obstacles, harm, and the like. As for the sequence of activities: having arranged the maṇḍala, a cloth painting, and so forth, and having set out the offerings, one should first perform the ritual bathing and then cultivate the visualization of the deity. Sitting on a comfortable seat, one consecrates the five offerings with "Oṃ vajra puṣpe oṃ āḥ hūṃ" and so forth, and the other offerings likewise with "Oṃ āḥ hūṃ."
Then, one should visualize a sun disk arising from the transformation of the syllable RAṂ at one’s heart, upon which is the syllable HŪṂ. One should imagine that its light rays strike the house where one resides, filling it with vajras. With "Oṃ he vajra adhitiṣṭha sthāna rakṣa hūṃ hūṃ hūṃ phaṭ svāhā," one protects the location. Similarly, this is also applied to protecting oneself, one’s life-force, and the yoga with "Oṃ ātmajīva yoga."
Then, light rays radiate from the seed syllable at the heart, inviting the maṇḍala of the accumulation of merit. Visualizing it clearly as if it were actually present, one offers: "These excellent divine flowers, born from water and land, I offer with supreme devotion; please accept them as you please." Oṃ vajra puṣpe pūja megha samudra spharaṇa samaye hūṃ. Having performed the common offerings in this manner, and so forth:
Furthermore, from the seed syllable at one’s own heart, the eight goddesses are emanated and perform an offering. Regarding them: Gaurī holds the moon; Caurī holds the sun; Vetālī holds a flowing river; Ghasmarī holds strength; Pukkasī holds a sandalwood branch; Śavarī holds honey; Caṇḍālī beats the sound of a hand-drum; and Ḍombī embraces the neck. It is explained that they act just like a man.
Then, the confession is performed:
Whatever sins I have committed,
Or in which I have rejoiced,
Before the eyes of the perfect Buddhas,
I confess each and every one without exception.
Then, the rejoicing is performed:
The merit of the Buddhas and Bodhisattvas,
The noble Hearers and Solitary Realizers,
And that of ordinary beings—
I rejoice in it all.
Then, the dedication is performed:
May all these virtues of mine
Perfectly ripen and be completed
In common with all sentient beings
For the sake of unsurpassed, perfect awakening.
Then, the taking of refuge is performed:
In the perfect Buddhas, supreme among two-legged beings,
In the sublime Dharma they have taught,
And in the Saṅgha of Bodhisattvas,
I go for refuge until awakening.
Then, the aspirational bodhicitta is generated:
Having attained perfect, unsurpassed awakening,
For the sake of the benefit and welfare of all sentient beings,
I shall establish them in non-abiding nirvāṇa.
Then, the engaging bodhicitta is generated:
May I complete all the perfections,
Such as generosity and the rest.
One should correctly rely upon the path of the Unsurpassed Vajrayāna. Then, with the light rays arising from the previous hūṃ, summon all sentient beings. Visualizing them clearly as if they were one's own kin, one should meditate on the four immeasurables: compassion in the form of affection, the wish to free them from suffering, the joy of attaining the means [for liberation], and the equanimity of entering into non-conceptuality. Following that, by reciting these mantras, one should meditate on emptiness:
Oṃ svabhāva viśuddhā dharmatā svabhāva viśuddho ’haṃ.
By this, one establishes: "Since all phenomena are utterly pure, I too am pure by nature."
Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ.
By this, one should abide in the thought: "I am the nature of the vajra of the wisdom of emptiness."
Then, in an instant, one should imagine oneself as the deity endowed with wisdom. In the space before one, from the syllable re, upon a sun disk, from a hūṃ arises a crossed vajra (viśvavajra) possessing the five wisdoms. From a hūṃ at its center, light radiates, incinerating obstructing spirits (vighna), and one should visualize a fence and a canopy. Above that, upon a lotus and sun disk, one’s own mind in the form of wisdom—the reality of the hūṃ—completely transforms. At the center of a five-pronged vajra is the syllable hūṃ. Alternatively, its light rays purify the sentient beings of the three realms, and the light rays are reabsorbed. Following that, from the complete transformation of the vajra, the glorious Heruka appears with the luster of a moonstone.
Great with eight faces and twenty-four eyes, possessing sixteen arms and four feet that trample the four Māras. This is merely a matter of one’s own appearance and devotion, not a literal reality. With fangs slightly bared, matted locks, a crown of skulls, a garland of skulls, and the five mudrās such as the wheel on the crown of the head, one should perform the dance in the posture of one leg extended and the other tucked, or in the half-lotus position, as one prefers. At that time, at one’s own heart upon a sun disk, is the form of the syllable HŪṂ together with a drop of nectar (amṛta). Through the application of prāṇa and āyāma, light rays radiate forth. One should recite as much as possible: OṂ DEVA PICU VAJRA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. Following that, in order to bring it to maturity, the glorious Heruka’s hand symbols, faces, and so forth, become like a ripened fruit, with a color like crushed eye-salve. Following that, in order to bring it to completion, from the seed syllable upon the sun at one’s own heart, the vajra and seed syllable completely transform. At the heart of the wisdom being (jñānasattva) who resembles oneself, one should visualize the sign of the concentration being (samādhisattva), the seed syllable. By its light, the lord of wisdom is summoned. Reciting JAḤ HŪṂ BAṂ HOḤ, dissolve him into oneself. He is none other than the perfectly enlightened Buddha. To make it stable, the six sense bases and the body, speech, and mind are blessed and empowered. It is also appropriate to recite the empowerment mantras. Having made offerings, one should also offer praise and taste the nectar. The mantras for these are as follows: OṂ SARVA TATHĀGATA PŪJA VAJRA SVABHĀVA ĀTMAKO ’HAṂ.
Oṃ sarvatathāgatapraṣṭute vajrasvabhāvātmako ’ham. Oṃ sarvatathāgatāmṛtasvādane vajrasvabhāvātmako ’ham. Now, entering the completion stage:
Ignite the inner heat, the principal object of knowledge. Furthermore, by joining the vital wind and effort, the wisdom wind and fire are ignited. From the syllable Haṃ, the drop of nectar descends. Resting and taking breath, they become inseparable. Stabilize the mind there with one-pointedness. As for the nature of the principal great experience, from the three families of joy and moments, meditate on the innate that is free from characteristics. The signs of a stable mind are the absence of subject and object, and wisdom itself. The signs are like a mirage, smoke, a lamp, and a cloudless sky. One will certainly directly perceive the dharmatā. Meditate in that way as much as possible; if weariness arises, recite the mantra.
Visualize oneself as the single assembly of the two stages. The result of the generation stage is Heruka; imagine him like a broken eye-salve jar. His hand symbols, faces, and so forth are as before. For the completion stage, recite with the conviction of bliss, non-conceptuality, and non-apprehension. The concentration is like the moon, the appearance is like the moon in water, and the recitation is like an echo:
Oṃ aṣṭānanāya | piṅgalordhvakeśavartmane | caturviṃśatinetrāya | ṣoḍaśabhujāya | kṛṣṇajīmūtavapuṣe | kapālamālānekadhāriṇe | adhyātakrūracittāya | ardhendu-daṃṣṭriṇe | māraya māraya | kāraya kāraya | garjaya garjaya | tarjaya tarjaya | śoṣaya śoṣaya | saptasāgarān | bandha bandha | nāgāṣṭakān | gṛhṇa gṛhṇa |
Sarva śatrūṇām ha hā hi hī hu hū he hai ho hau haṃ haḥ hūṃ phaṭ svāhā. Having recited these, one should offer a bali to all bhūtas, or if it is midnight, perform a gaṇacakra. Then, having made a brief offering, one should request the Lord of Wisdom to depart with oṃ āḥ hūṃ muḥ. Absorb the samaya beings into one’s own heart. With a superior devotion during daily activities, maintain the divine pride of the generation stage and the non-dual realization of the completion stage. Whoever desires the path to liberation, having entered the supreme unsurpassed vehicle and relying upon the instructions of the sublime guru, should accomplish Mahāmudrā in this very life. Thus, this has arisen for me in stages; following this, one should practice accordingly. By whatever merit has been gained, may everyone immediately realize manifest confidence. This concludes the Sādhana of the glorious Solitary Hero, the Sixteen-Armed Heruka.