Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides technical instructions for the sādhana of the deity Hevajra, focusing on the integration of visualization, ritual offering, and meditative absorption. The work guides the practitioner through the generation stage, detailing the specific offerings made by a retinue of female figures and the precise visualization of seed syllables and mandalas associated with the five wisdoms. It commits the reader to a rigorous path of tantric yoga, moving from the cultivation of the four immeasurables—compassion, joy, equanimity, and love—to the realization of non-dual wisdom. The text emphasizes the dissolution of the practitioner's identity into the wisdom being and the subsequent emergence of a state of supreme bliss that transcends the dichotomy of saṃsāra and nirvāṇa. By combining ritual actions, such as the bali offering to pacify obstacles and the consecration of tormas, with internal yogic processes, the text aims to transform the practitioner's perception into the wisdom of selflessness.
Provenance
About this text
A manual for the practice of Hevajra, the Śrīhevajranāmasādhanopāyikā belongs to the tradition of the Non-dual Tantra. The work is attributed to the Indian author Ānandavajra. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ཏ, where it extends over eight pages under the Tibetan title dpal kye'i rdo rje'i sgrub pa'i thabs kyi man ngag. The work enacts the sādhana of the third stage, beginning with homage to Mañjuśrī Kumārabhūta and prostrations to the Guru, Hevajra, and Nairātmyā. It details a ritual process involving offerings made by a retinue of female figures—including Gaurī, Caurī, Vetālī, Ghasmarī, Pukkasī, Śavarī, Caṇḍālī, and Ḍombī—and the cultivation of the four immeasurables. The practitioner is guided through the dissolution of all things into the wisdom being and the nāda, utilizing specific mantras to realize a state like a mirage or illusion. A scholar or serious reader consults this text today to examine the technical integration of visualization, ritual offering, and meditative absorption within the Hevajra tradition, specifically the transition from the generation stage to the realization of non-dual wisdom.
Cite thisAnuvāda, “Personal Instructions on the Sādhana of Glorious Hevajra” (Toh 1302), machine draft, 2026.https://naxiai.com/tibetan/works/toh1302
Summary & commentary
Significance
The work is significant as a manual for the Hevajra tantra, illustrating the complex intersection of ritual precision and internal alchemy in Indo-Tibetan Buddhism. For the modern reader, it demonstrates how specific somatic and visual tools are employed to dismantle the perception of a permanent self.
Structure
Passages
Section
Description
1-2
Preliminary and Ritual Offerings
Opening homage and the description of offerings made by the female retinue.
3-6
Meditative Process and Visualization
Instructions on the four immeasurables, the dissolution into the nāda, and the visualization of seed syllables and light rays within the wheels of the mandala.
7-8
Realization of Non-Dual Bliss
Description of the state of supreme bliss and the transition to the bali offering to remove obstacles.
9-10
Consecration and Devotional Practice
Technical details on the consecration of tormas and a concluding devotional hymn to the deity.
Themes
Non-duality and Selflessness (3, 7, 8)
Seed Syllables and Mandala Visualization (4, 6, 9)
Ritual Offerings and Pacification (2, 8, 9)
The Integration of Method and Insight (1, 8, 10)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on the Sādhana of Glorious Hevajra·
In the language of India: Śrīhevajranāmasādhanopadeśa. In the language of Tibet: dPal kye’i rdo rje’i sgrub pa’i thabs kyi man ngag. Homage to Mañjuśrī Kumārabhūta!
Having prostrated to the Guru, who is the embodiment of wisdom and method, and also to Hevajra and Nairātmyā, I shall compose the sādhana of the third stage. Human birth is difficult to find, and even more difficult to find is a Guru who is pleased to accept one. Therefore, rely on the path that benefits beings—the way of mantra, from which the welfare of oneself and others arises.
One who possesses good qualities and diligence, who is respectful toward the Guru and endowed with faith, and who has no doubt regarding the Dharma of the Victorious One, is a suitable vessel; therefore, one should bestow the grace [of initiation] upon them. The vase empowerment of water and so forth, followed by the secret empowerment and the wisdom-knowledge empowerment—until these are completed, the Guru’s oral instructions are finalized.
In a pleasing location, such as a mountain, a forest, a cave, a riverbank, a crossroads, a lake, a solitary tree, or a charnel ground, one should construct a meditation hut and smear it with amṛta and other substances. Having arranged offerings such as painted scrolls, one should rise early the next morning and, having performed all the external purifications and so forth, sit upon a comfortable seat. Through the purifications and so forth, one should accomplish the desired deity. Having visualized the Guru as the Vajra-holder, one should emanate clouds of offerings arising from the jewel of the mind and then offer them in sequence. Then, one should worship with the eight goddesses.
Gaurī makes offering with bodhicitta; Caurī with self-arisen flowers; Vetālī, the holder of Akṣobhya, makes offering with Vairocana; Ghasmarī makes offering; Pukkasī makes offering with a hook; Śavarī is the holder of taste; Caṇḍālī holds a small drum; Ḍombī performs the non-dual union.
In the Buddha, the Dharma, and the Supreme Assembly, I take refuge until awakening. To the Master, who is the very nature of the wisdom of Hevajra, I take refuge. Whatever sins I have committed, for the sake of myself and others, I confess each and every one without exception, and I take the vow never to commit them again. In the merit of all the Sugatas, in the merit of the Bodhisattvas, and in the merit of all wandering beings, I rejoice with perfect sincerity. To the Buddhas residing in the ten directions, I make this request: for the sake of sentient beings who are bewildered in the darkness of suffering, I exhort you to turn the wheel of Dharma. Until sentient beings attain Buddhahood, I pray with palms joined that those Victorious Ones remain and never pass into nirvāṇa. To the teacher of the path to awakening, the inseparability of emptiness and compassion, the great source of all merit, I likewise generate the mind of awakening. Whatever merit of body, speech, and mind I have performed, caused others to perform, or rejoiced in—by that, may the entire world become omniscient. With a mind moistened by the moisture of compassion, one should first meditate on the four immeasurable abodes of Brahmā, beginning with loving-kindness.
Second, one should meditate on compassion; third, one should meditate on joy; at the end of all, there is equanimity. One should dissolve all things into oneself. Oneself is also the wisdom being (jñānasattva). The wisdom being [dissolves] into the nāda. That very [nāda] is like a mirage or an illusion. Oṃ śūnyatājñānasvabhāvātmako ’haṃ. Oṃ animittajñānavajrasvabhāvātmako ’haṃ. Oṃ apraṇihitajñānavajrasvabhāvātmako ’haṃ. Then, from the nature of non-arising, one should resolve upon arising itself. From KAṂ comes a sun maṇḍala; upon that, from HŪṂ comes a crossed vajra (viśvavajra) together with its seed-syllable. From that, light rays radiate, subduing the Māras of the ten directions, and one should visualize [them] becoming a lattice, a fence, and the ground. In the center of that, one should visualize a white triangular source of phenomena (dharmodaya). Upon that, from PAṂ comes a multicolored lotus; from KHAṂ, a multicolored
vajra. Upon that, from LAṂ comes a green square earth maṇḍala. There, from BAṂ comes a white circular water maṇḍala. From that, from RAṂ comes a red triangular fire maṇḍala. There, from YAṂ comes a black wind maṇḍala in the shape of a bow. Visualizing these as possessing the drop (bindu), they merge into one, becoming a celestial palace (vimāna) with four sides and four doors, four archways, eight pillars, lattices and half-lattices, adorned with jewels, the qualities of desire, and so forth. In its center is an eight-petaled lotus and a sun maṇḍala; there, one should visualize [the deity] as being produced from the mind, together with the vital breath.
At its center, from the āli vowels, arises a moon maṇḍala, the mirror-like wisdom (ādarśa-jñāna). Within that, from the kāli consonants, arises the wisdom of equality (samatā-jñāna). In the center of that, from hūṃ and aṃ, arise a vajra and a curved knife (kartṛ) marked with seed syllables, the discerning wisdom (pratyavekṣaṇā-jñāna). All these becoming one is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). The completion of the body is the wisdom of the expanse of phenomena (dharmadhātu-jñāna). One should visualize the deity as blue in color, with one face and two hands holding a vajra and a skull-cup while embracing the consort. He is adorned with the five mudrās, has three eyes, and his head is decorated with five skulls. His brown hair is tied upward and marked with a crossed vajra. He wears a necklace of fifty fresh skulls and stands naked in the posture with the right leg extended.
One should visualize Nairātmyā embracing his body, holding a curved knife and a skull-cup. She wears a necklace of male skulls and stands with her left leg extended. The rest is the same as the method [for the male deity]. Internally, one should also visualize in that same way. In the eyes, one should visualize Mohavajrā; in the ears, Dveṣavajrā; in the nose, Mātsaryavajrā; in the tongue, Rāgavajrā; in the body, Īrṣyāvajrā; and in the mind, Nairātmyā.
Then, from the seed syllable at one's own heart, black light rays in the shape of hooks are emanated. The wisdom being (jñānasattva) is invited from his natural abode, and after making offerings such as the water for the feet, he is absorbed into the commitment maṇḍala (samayacakra) and visualized as non-dual. Furthermore, by those light rays, all the Tathāgatas are invited in the form of Heruka.
In that regard, one should perform the offerings and so forth. Having empowered oneself with bodhicitta, one should visualize being crowned by Akṣobhya. One should practice the yoga for as long as one does not become weary. When weary, one should perform the recitation. At the heart of the consort, one should visualize a sun maṇḍala, in the center of which is a curved knife together with the seed-syllable. From that, a mantra garland, white like a kunda flower and endowed with light rays, emerges, enters one’s own mouth, passes through the secret vajra, descends into the lotus of the goddess, and enters one’s own mouth from the goddess’s mouth. One should visualize this again and again in that same manner.
OṂ DEVA PICU VAJRA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. Alternatively, according to the guru’s pith instructions, the recitation should be performed within the secret vajra and lotus. As it is said in the sixteenth chapter: "If it is not pierced, there is a separation from union; if it is pierced, it bestows joy. Thus, for those who desire cyclic existence, it is the very jewel endowed with the five qualities."
Next, the yoga of completion will be explained. At the navel, one should visualize the sixteen-petaled white nirmāṇa-cakra, in the center of which resides the nature of one’s own awareness within a precious casket. At the heart is the sixteen-petaled dharma-cakra, endowed with drops (bindu). At the throat is the sixteen-petaled white saṃbhoga-cakra, endowed with bodhicitta. At the head is the sixteen-petaled white mahāsukha-cakra; in its center, one should visualize the supreme bodhicitta endowed with light.
Light rays radiate from the emanation wheel (nirmāṇacakra), ascend through the dharma wheel (dharmacakra) and the enjoyment wheel (saṃbhogacakra), and circle the wheel of great bliss (mahāsukhacakra) three times. Emerging from the ūrṇā-hair-treasure, they purify all sentient beings and enter the heart of the Sugata, drawing forth the nectar of primordial wisdom (jñāna-amṛta). Entering the Brahma-aperture, they are freed from subject-object grasping and descend into the casket; one should focus one-pointedly on this. If it is not clear, one should do the same. Alternatively, Nairātmyā is dissolved into one’s own heart, and oneself is dissolved into the syllable HŪṂ. That too should be visualized as a radiant drop (bindu):
"The supreme secret mantra, in the form of a drop,
One should fully meditate upon as the radiant essence of one’s own mind.
The nature of one’s own mind is the identity of all things."
When arising, one should likewise resolve upon oneself and others as the wheel or as Caṇḍālī, and one should not perform offerings and so forth. As stated in the Vajrapañjara:
"Completely abandon the binding of mudrās;
Do not construct caityas,
And do not prostrate to the supreme three vajras.
Physical activities such as maṇḍalas
Should not be performed even in dreams."
And from the Caturpīṭha:
"One should not build caityas,
Nor likewise perform offerings and so forth.
Temples are easy to find,
But their purpose is difficult to find."
Next, the yoga of the coemergent (sahaja) will be explained:
"When the wind of primordial wisdom
Stirs one’s own pure awareness,
By burning the Buddhas,
Joy and the other [blisses] arise in succession."
If one asks, "In what manner do they arise?"—
Just like the joy of youth, just like the joy of the mute, non-dual wisdom arises. Without beginning, end, or middle, it is neither saṃsāra nor nirvāṇa. There is no self and no other; this is supreme bliss. It becomes the wisdom of selflessness, having abandoned the certain perception of self and other. Equal to space, faultless, and coemergent, it abides naturally within the body of all.
The first joy is the form of saṃsāra; likewise, supreme joy is saṃsāra itself. The joy of separation is the nature of saṃsāra. In these three, there is no coemergence. If the first joy, supreme joy, and the joy of separation and so forth—these three—are abandoned, from what would the fourth arise? Therefore, having used the three as the means, the fourth is to be meditated upon. Make the three the causal roots; their fruit is the fourth. Alternatively, it is abandoned by the three fruits; or else, it is the third itself. This should be known as the distinctions of joy, the sequence of the cakras. Thus it is taught in the Explanatory Tantra.
The first is the vase empowerment; supreme joy is the secret empowerment; the third is the wisdom-knowledge empowerment; the fourth is Mahāmudrā. Even at times when one is not in meditative equipoise, whatever activity one engages in, the mind does not abide in anything other than coemergence. Furthermore, from the Sixteen Examinations: "Bliss is black, bliss is yellow, bliss is red, bliss is white, bliss is green, and bliss is blue. Bliss is all that is moving and unmoving."
"Bliss is method and insight; likewise, it is meditative equipoise. Bliss is the entity and the non-entity; Vajrasattva is described as bliss." Thus it was said.
Then, while abiding in the generation stage, in order to pacify all obstacles, the bali offering for all bhūtas is as follows: Having completed the protection wheel, one should visualize the source of phenomena (dharmodaya) in its center. Above that, from the syllable paṃ, visualize an eight-petaled lotus together with a sun maṇḍala. Above that, from the syllable oṃ, visualize a wheel together with its seed-syllable. Light rays radiate from it, and all those who are formless, those with form, the gods of the desire realm, and so forth, are transformed into the Body Vajra (kāyavajra) by those light rays. Having gathered them there and become one, one should visualize the Body Vajra with one face and two arms, white in color, embracing the Wisdom Consort (prajñā) with a vajra and bell, adorned with the five mudrās, and standing with the right leg extended. The Wisdom Consort is also similar to the method. In the middle, from hūṃ, a vajra arises; from that, all the directional guardians are gathered and become one, and one should visualize the Mind Vajra (cittavajra) as blue. Below that, from āḥ, a lotus arises; by that, all the asuras and so forth are visualized as the Speech Vajra (vāgvajra) with a red body. The others are similar to the Body Vajra. Then, the Wisdom Being (jñānasattva) is invited, offerings and so forth are performed, and one should visualize them becoming one. Then, having invited the Tathāgatas and so forth, the empowerment of bodhicitta is conferred. Upon the Body Vajra, Vairocana [is placed].
One should visualize the heart-vajra as being crowned by Akṣobhya and the speech-vajra as being crowned by Amitābha. Then, the torma should be consecrated: from YAṂ comes a wind maṇḍala; upon that, from RAṂ comes a fire maṇḍala; and within that, from A comes a skull cup. Inside it are BHRŪṂ, ĀṂ, JRĪṂ, KHAṂ, and HŪṂ. One should then contemplate these as nectar and visualize them as being marked by those very syllables. Above that, from A comes a moon maṇḍala, in the center of which one should visualize a vajra marked by the seed-syllable HŪṂ. By its power, [the contents] are boiled. Above that, the syllable ĀṂ draws down the wisdom nectar, and one should contemplate them as becoming one. Having performed the consecration with the three heart mantras of that very [deity], one should offer it with this:
OṂ KĀYA VĀKA CITTA | IDAṂ BALIṂ BHUÑJA | JIGHRA | PHULLA | DHŪPA | MĀṂSA | PIṄGA | AMBA SARVA KAJJA | SARVA SĀDHA | KHĀNTI | KHUṆI | PEṬA | GĀDA | OṂ AKĀRO MUKHAṂ SARVA DHARMĀṆĀṂ ĀDYA NUTPANNA TVĀT | OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ.
With this, one should request the departure:
OṂ, you have accomplished all the welfare of sentient beings;
Please grant the appropriate accomplishments.
Having departed to the realm of the Buddhas,
Please come back once again. MUḤ.
One should likewise consecrate the food and offer it. When the yoga has become firm, one should then make this aspiration:
May I be born into a noble family,
Possess the samaya,
Be free from madness, and be a Hevajra devotee,
Respectful toward the guru and endowed with compassion;
May I be so in birth after birth.
May I ring the bell, O Vajrapāṇi,
And read the profound Dharma;
May I partake of the consort’s fluid as equal food,
And be so in birth after birth.
By this, may I remember [the deity]:
With eyes red with compassion,
Limbs black and a heart of loving-kindness,
Two hands are method and insight,
One face is non-dual wisdom,
And two feet are remembered as the two truths.
The five mudrās are the five Buddhas;
He is a wrathful deity to subdue the wicked.
Having formed such a visualization,
The practitioner of mantra should proceed as a deity yoga.
One should always recite the mantra while examining,
And never be separated from meditative concentration.
One should always gather disciples
And always provide explanations.
One should always protect sentient beings
And always make offerings to the Buddhas.
One should offer water to Jambhala
And thoroughly engage in all activities.
Regarding the construction of caityas from sand,
The wise should act according to the ritual.
Even if I lack the composition of a formal sādhana,
I have written this according to the instructions of many gurus.
Whatever contradictions there may be in this sādhana,
May those who know reality grant their forgiveness.
For the sake of the inferior, the middling, and the superior,
I have composed this in three stages.
By the stainless merit obtained thereby,
May the precious reality be clearly illuminated.
The Sādhana of the Coemergent Hevajra,
Composed by the great master Śrī Ānandavajra, is complete.