Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual manual, or sādhana, attributed to the master Lūyipa, designed to guide a practitioner through the visualization and meditation of the deity Vajrasattva within the context of the Cakrasaṃvara tradition. The work commits the reader to a rigorous set of prerequisites, including the receipt of four empowerments and the maintenance of samaya vows. The process begins with the cultivation of a non-dual, luminously clear view of phenomena and the stabilization of the mind through a specific mantra. It then moves into detailed deity yoga, requiring the visualization of a terrifying form of Vajrasattva and his consort Vārāhī, alongside a complex mandala featuring four ḍākinīs and a thousand-spoked wheel. The practice concludes with the recitation of mantras in a state of great bliss, the presentation of torma offerings, and a dedication of merit for the benefit of all sentient beings. The text functions as a technical guide for transforming ordinary perception into the wisdom-form of the deity.
Provenance
About this text
A sādhana for the practice of the Glorious Vajrasattva, the Śrīvajrasattvasādhana belongs to the collection of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Lūhipāda. Preserved in the classical Tibetan tradition, the text appears in volume ཞ of the Tengyur, where it extends over six pages under the Tibetan title dpal rdo rje sems dpa'i sgrub thabs. The work enacts a meditative process for a yogi who has received four empowerments and maintains their samayas. It directs the practitioner to dwell in secluded locations such as mountain clefts or charnel grounds, where they cultivate a view of all phenomena as luminously clear and free from the duality of one or many. Through the recitation of a specific mantra and the power of vows, merit, and wisdom, the practitioner expels obstructors and visualizes a sun maṇḍala. Central to the practice is the visualization of a terrifying form of Vajrasattva, adorned with tiger skin and ashes to represent the purity of the six perfections, accompanied by the dark blue, fearsome consort Vārāhī. Scholars and serious readers consult this text to examine the specific visualization techniques and prerequisites required for this form of deity yoga.
Cite thisAnuvāda, “A Sādhana of the Glorious Vajrasattva” (Toh 1454), machine draft, 2026.https://naxiai.com/tibetan/works/toh1454
Summary & commentary
Significance
The work is significant as a representative example of the Anuttarayoga Tantra tradition, specifically the Cakrasaṃvara cycle. It illustrates the integration of visualization, mantra, and mudrā to achieve a state of great bliss and ultimate wisdom. For the modern reader, it provides insight into the specific iconographic and ritual requirements of Indo-Tibetan tantric practice.
Structure
Passages
Section
Description
1
Introduction and Prerequisites
Titles in Sanskrit and Tibetan and the requirement of empowerments and samaya.
2
Preliminary Meditation
Instructions on meditating on the nature of phenomena and a stabilization mantra.
3-4
Deity Visualization
Detailed descriptions of the terrifying form of Vajrasattva, the consort Vārāhī, and the mandala structure including the ḍākinīs.
5-6
Ritual Practice and Conclusion
Mantra recitation, duration of meditation, torma offerings, and the final dedication of merit.
Themes
Deity Yoga and Visualization (3-4)
Non-dual Nature of Phenomena (2)
Ritual Requirements and Samaya (1, 5)
Compassion and Universal Benefit (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Śrīvajrasattvanāmasādhana. In the language of Tibet: dPal rdo rje sems dpa’i sgrub thabs zhes bya ba (The Sādhana of the Glorious Vajrasattva). Homage to the glorious Vajrasattva!
A yogi who has properly received the four empowerments and who does not forsake the samayas even at the cost of their life should dwell in mountain clefts, rock caves, riverbanks, charnel grounds, and the like. In the morning, they should first rise with the sound of a ḍamaru. Then, placing the right hand in the wrathful threatening gesture at the heart, they should recite: OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ; OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ; OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ; OṂ ĀNAYA HOḤ BHAGAVĀN VAJRAVIDYĀRĀJA HŪṂ HŪṂ PHAṬ.
Then, having performed the ritual cleansing such as washing the face, they should sit upon a soft seat and meditate on the four immeasurables: "I shall establish all sentient beings who have not attained happiness in immeasurable happiness." Thus, with a mind that clearly perceives all other sentient beings, one should generate compassion. Likewise, one should meditate on joy, being indifferent to the suffering involved in acting for the benefit of others. One should meditate on equanimity regarding the production of benefit and happiness.
Then, light emanating from the seed syllable of one's own lord should be visualized in the sky, together with the retinue; one should then perform the offerings, the confession of misdeeds, and so forth. With the aspirational mind, one should transform oneself into Heruka and make the aspiration: "May all sentient beings become Heruka!"
Then, with the mind of aspiration, one should meditate on all phenomena, both moving and non-moving, as being by nature luminously clear, in an essence free from being one or many. To stabilize the mind, one should recite this mantra: Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ. Then, by the power of one’s vows, merit, and wisdom, the obstructors are to be expelled. Visualize a sun maṇḍala in the sky before you, and upon it, visualize the syllable Hūṃ. Light radiating from it should expel the obstructors. Then, the directions are bound by vajra fences, canopies, and stakes.
Next, with the mind of engagement, the essence of the extremely subtle nature is not perceived. A Ā A Ī U Ū E AI O AU AṂ AḤ A Ka Ca Ṭa Ta Pa Ya Ha Kṣa Hūṃ. From the transformation of these, there is Hūṃ. Visualize this as the triangular dharmodaya mudrā in tiers. In its center, meditate on Śrī Heruka in non-dual union with Vārāhī. The glorious Heruka has four arms and two legs, treading upon Bhairava and Kālarātri. His right face is white, the left green, the central face dark blue, and the back face yellowish-green. He has four faces, each with three eyes. The first two hands embrace [the consort] holding a vajra and bell. The second right hand holds a khaṭvāṅga, and the second left hand holds a kapāla. His head is adorned with a garland of skulls, and his crown is marked with a crossed vajra. He has the form of a crescent moon, with Akṣobhya residing upon his crown, and a garland of skulls draped across his chest.
He wears a lower garment of tiger skin and a girdle that jingles. On his crown are a jewel, earrings, a necklace, bracelets, a brahmin’s thread, and ashes—adornments representing the purity of the six perfections. His form is extremely terrifying. The consort Vārāhī is dark blue in color, with one face and two hands, three eyes, naked, and with hair loose and flowing, possessing a fearsome form. Her two hands hold a curved knife and a skull-cup as she embraces the principal deity; her left leg is tucked and her right is extended.
On the petal in the direction of Śakra is Ḍākinī; in the direction of the Lord of Wealth is Lāmā; in the direction of the Lord of Waters is Khaṇḍarohā; and in the direction of Yama is Rūpiṇī. These goddesses are also black, yellow, red, and green in color. They have three eyes and four hands; the first right hand holds a curved knife, the second a skull-cup, the first left a skull-cup, and the second a khaṭvāṅga. They are naked with disheveled hair and possess terrifying forms. They dwell with their left legs extended and right legs drawn in, standing upon Brahmā, Viṣṇu, Śakra, and a rākṣasī as their seats. They are adorned with the five mudrās, and skull-cups hang from their necks.
Their symbolic purifications are as follows: the four faces of Heruka represent bliss, supreme bliss, complete bliss, and great bliss. Furthermore, they represent the four liberations: emptiness, the absence of marks, the absence of wishes, and natural luminosity. The four mudrās are the great mudrā, the samaya mudrā, the dharma mudrā, and the karma mudrā.
This is the action mudrā. The ḍākinīs are Lalanā, Rasanā, Avadhūtī, and Maṇḍalanā; they are conjoined with the four mudrās. The central hub, the abode of glorious Heruka, is the wish-fulfilling jewel. On the four petals of the triangle are the four ḍākinīs. In the thousand-spoked wheel of great bliss, one should place two great conch shells filled with mind, meat, and flowers. Oneself is the protector Heruka, possessing the form of bodhicitta. Then, one should meditate on the wisdom being (jñānasattva). Then, having invited the wisdom beings of the five families and so forth who dwell in space, they enter one’s mouth and dissolve into the wisdom being at the heart; one should contemplate them as non-dual. From that very state, subtle forms of Heruka radiate forth, and one should contemplate that all sentient beings touched by their splendor abide as the very nature of Śrī Heruka. Then, protect the body with the six armors: Oṃ ha vajrasattva; Namaḥ hi vairocanī svāhā; Svāhā hūṃ padmanarteśvara; Vaṣaṭ he heruka; Hūṃ hūṃ ho vajrasūrya; Phaṭ haṃ amogha; Oṃ vaṃ vajravārāhī; Haṃ yoṃ yamāntakī; Hrīṃ moṃ mohani; Hreṃ hriṃ santāpanī hūṃ hūṃ sañcalini; Phaṭ phaṭ caṇḍikā; Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ; Oṃ vajravairocanaye hūṃ hūṃ phaṭ; Oṃ vajraḍākinīye hūṃ hūṃ phaṭ; Oṃ vajralāmāye hūṃ hūṃ phaṭ; Oṃ vajrakhaṇḍarohāye hūṃ hūṃ phaṭ.
OṂ VAJRA RŪPIṆĪ HŪṂ HŪṂ PHAṬ. This is the recitation. In this state of great bliss, one should meditate for half a day, or for the morning, or for half of that, and so forth. Then, if one wishes to arise, the torma offering should be presented. OṂ ARALLI HOḤ VAJRA ḌĀKINĪ SAMAYA STVAṂ DṚŚYA HOḤ. Opening the vajra-clenched hands, the torma is given at midnight. OṂ KHA KHA KHĀHI KHĀHI SARVA YAKṢA RĀKṢASA BHŪTA PRETA PIŚĀCA ŪṂ MĀDA APASMĀRA VAJRA ḌĀKA ḌĀKINYADAYA IDAṂ BALIṂ GṚHṆANTU SAMAYA RAKṢANTU MAMA SARVA SIDDHIṂ ME PRAYACCHANTU YATHĀIVAṂ YATHAIṢṬAṂ BHUÑJATHA PĪVATHA JIGHRATHA MATIKRAMATHA MAMA SARVA KĀRTAYA SAT SUKHAṂ VIŚUDDHAYE SAHĀYIKĀ BHAVANTU HŪṂ HŪṂ PHAṬ. Having recited this, it is offered. This is the supreme secret itself; it arises in the space of the yoginīs. With a constantly virtuous mind, one should meditate on the supreme application. This is the great, most secret [teaching]; it should not be shown to others. The union of the two organs and the supreme meditation should be applied. One must always guard the samaya. One should not distinguish between what is edible and what is inedible, nor between what is approachable and what is unapproachable. The activity of the application of drinking and non-drinking—through such familiarization with wisdom, the mantra practitioner swiftly attains accomplishment. This supreme secret accomplishment, obtained from the mouth of the Guru, has been clarified through the requests of others; everything without exception will be accomplished. Whatever merit is obtained by doing this—
By this, may all sentient beings without exception attain the inconceivable power and wisdom that realize the ultimate meaning. This concludes the Cakrasaṃvara Sādhana composed by the great master Lūyipa.