Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a ritualized procedure for the meditative realization of the deity Vajrayoginī (also referred to as Vajravārāhī). The text guides the practitioner through a sequence of complex visualizations, beginning with the transformation of seed syllables into celestial bodies and nectar, followed by the generation of bodhicitta and the use of flower offerings. The ritual architecture integrates the recitation of specific Sanskrit mantras—including a protective armor mantra and an eight-line offering mantra—to facilitate the manifestation of the deity from the nature of emptiness. The practitioner is committed to a rigorous discipline of visualization, including the construction of the dharmodaya mudrā and the purification of the three bodies. The text emphasizes the necessity of oral transmission from a guru for the complete mastery of mudrās and ornaments, concluding with a midnight torma offering to appease and enlist the protection of various non-human entities such as yakṣas and rākṣasas.
Provenance
About this text
A ritual procedure for the meditative realization of the deity Vajrayoginī, also referred to as Vajravārāhī, the Vajrayoginīsādhana originates from the Indian tradition. The work is attributed to the author Jālandhara. It entered the Tibetan tradition through the work of the translators Sumatikīrti and bod kyi lo tsa ba mkhas pa chen por mar pa chos kyi dbang phyug, and is preserved in the Tengyur, volume ཟ, within the collection of the Śaṃvara and Related Tantras. Spanning six pages in this edition, the classical Tibetan text, titled rdo rje rnal 'byor ma'i sgrub thabs, enacts a sequence of complex visualizations and ritual actions. It guides the practitioner through the transformation of seed syllables into the sun, moon, and nectar, the generation of bodhicitta, and the use of flower offerings accompanied by a protective armor mantra to facilitate the manifestation of the deity. A scholar or serious reader consults this work today to examine the specific ritual architecture of the Great Vehicle's Secret Mantra, particularly the integration of Sanskrit mantras and the visualization of the deity's form, ornaments, and attire alongside the six goddesses at the perimeter.
Sanskrit title
Vajrayoginīsādhana
Indian author
Jālandhara
Tibetan translators
Sumatikīrti, bod kyi lo tsa ba mkhas pa chen por mar pa chos kyi dbang phyug
The work is significant as a representative example of the Anuttarayoga Tantra tradition, demonstrating the synthesis of visualization, mantra, and offering rituals. For the modern reader, it illustrates the technical precision required in Indo-Tibetan deity yoga and the role of the guru in transmitting esoteric knowledge.
Structure
Passages
Section
Description
1-3
Preliminary Visualizations and Bodhicitta
Instructions on seed syllable transformation, the generation of nectar, and the initial invocation of bodhicitta and protective mantras.
4-5
Mantra Recitations
The presentation of the goddess's garland mantra and the eight-line offering mantra.
6-7
Deity Manifestation and Purification
Guidance on meditating on the dharmodaya mudrā, visualizing Vajravārāhī, and the purification of body, speech, and mind.
8
Closing Rituals
Final mantras and the specific procedure for the midnight torma offering to spirits.
Themes
Seed Syllable Transformation (2, 6)
Mantra and Sound (3, 4, 5, 7, 8)
Deity Yoga and Visualization (3, 6)
Ritual Offerings (3, 8)
Guru Transmission (7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajrayoginīsādhananāma. In the language of Tibet: rDo rje rnal ’byor ma’i sgrub thabs zhes bya ba (The Sādhana of Vajrayoginī). Homage to the venerable and glorious Vajravārāhī.
First, the wise yogi should first understand how the various points of the Secret Mantra of the Great Vehicle are condensed. All phenomena are accompanied by scripture; that scripture is accompanied by oral instructions; those oral instructions are accompanied by the lineage; and that lineage is accompanied by blessings. These are the causes for attaining the accomplishments (siddhi) of the Secret Mantra of the Great Vehicle.
Following that, one should learn the requirements for the individual practitioner from the mouth of the Guru. As for the time of practice, it is the tenth day of the waning moon, the tenth day of the waxing moon, or the new moon. Regarding the place that is pleasing to the mind, one should first examine a place that is naturally blessed. After that, the place should be protected. Then, the yogi should sit on a comfortable seat. The hermitage should face west, or the yogi should face west, or one should cultivate the mental inclination of facing west. This is because it first spread from Oḍḍiyāna and is a cause for attaining accomplishments.
Following that, in a single-petaled, two-petaled, or three-petaled lotus skull-cup, or any suitable precious vessel filled with the drink of the heroes, one should place the nectar pills. Then, having placed it in front, the yogi should instantaneously visualize the aggregates, elements, and sense bases as being like an illusion or a dream.
Then, from the complete transformation of the syllables A and RAṂ on the right and left hands respectively, one should visualize the sun and moon. In their center, one should visualize the syllables E and VAṂ surrounded by the vowels (ĀLI) and consonants (KĀLI). These melt into light and become nectar, which is poured into the vessel. Then, taking the vessel in the right hand, one should write the syllable BAṂ in the center of the source of phenomena (dharmodaya) with the ring finger of the left hand. Consecrate it with the three syllables OṂ ĀḤ HŪṂ. With the left ring finger, scatter droplets of nectar in the ten directions. At that time, recite the mantras of the Body, Speech, and Mind. Visualize those droplets of nectar radiating as the nature of the ḍākinīs. By this, all obstacles and hindrances are cleared away, and the site and the yogi are consecrated. Following that, taste the nectar and consecrate the Body, Speech, and Mind with the three syllables OṂ ĀḤ HŪṂ.
Next, the consecration of the six sense bases is as follows: OṂ BAṂ VAJRAVĀRĀHĪ at the navel; HAṂ YOṂ YAMINĪ at the heart; HRAṂ MOṂ MOHINĪ at the mouth; HREṂ HRIṂ SAṂ CAḶANĪ at the head; HŪṂ HŪṂ SAṂ TRĀSANĪ at the crown; and PHAṬ PHAṬ CAṆḌIKĀ over the entire body. These constitute the armor. In front, prepare a square maṇḍala with a circle in the center. Anoint it with various fragrant substances such as red sandalwood and the aforementioned "hero's drink." With the ring finger of the left hand, draw the form of a double-layered source of phenomena in the center. Write the syllable BAṂ in the center of the source of phenomena. Place a single flower in the center and perform the protection.
Oṃ rakṣa rakṣa hūṃ hūṃ phaṭ svāhā. Thus it is said. Then, one should generate the awakening mind (bodhicitta). Following that, take the previously prepared flower and scatter the flowers in sequence with the armor mantra (kavaca-mantra). In the center, one should visualize the form of Vajrayoginī, complete with all her ornaments and attire exactly as she is. The six goddesses at the perimeter are red, yellow, black, blue, green, and smoke-colored. Furthermore, they each have one face and two hands, holding a vajra, a curved knife (kartṛkā), a skull-cup (kapāla), and a khaṭvāṅga. One should visualize them with their right legs extended and left legs drawn in, adorned with ornaments. Following that, perform prostrations and present offerings. The offering mantras are: Oṃ āḥ hūṃ arghaṃ pratīccha hūṃ svāhā; Oṃ vajra puṣpe āḥ hūṃ svāhā; Oṃ vajra dhūpe āḥ hūṃ svāhā; Oṃ vajra āloke āḥ hūṃ svāhā; Oṃ vajra gandhe āḥ hūṃ svāhā; Oṃ vajra naivedye āḥ hūṃ svāhā. Having made these offerings, one should confess misdeeds, take the vow not to commit them again in the future, rejoice in the roots of virtue of others, dedicate one's own roots of virtue toward awakening (bodhi), take refuge, uphold the path, generate the awakening mind, request the turning of the wheel of Dharma, supplicate [the Buddhas] not to pass into parinirvāṇa, and offer the body; these are the outer offerings. The secret offerings are to be made with the aforementioned nectar (amṛta) and so forth, using the root mantra, the armor mantra, and the eight-line mantra. Oṃ namo bhagavate vajravārāhī...
HŪṂ HŪṂ PHAṬ | VĪRĀDRAITE HŪṂ HŪṂ PHAṬ | HA HA MAHĀPAŚŪ | MOHANIYOGĪŚVARĪ TVAṂ VAJRAḌĀKINĪ | SARVALOKĀNĀṂ BANDHANI SADYAPRATYAYAKARIṆĪ | HŪṂ HŪṂ PHAṬ | BHŪTATRĀSANĪ | MAHĀVĪRAI VARA MASIDDHIYOGĪŚVARĪ HŪṂ HŪṂ PHAṬ SVĀHĀ | This long mantra of the goddess’s garland is the eight-line offering mantra. Having made the offering with this mantra, one should subsequently meditate on the four brahmā abodes. First, the exhortation for the sake of sentient beings is loving-kindness. Then, the retinue goddesses are emanated for the sake of the sentient beings of the three realms; having freed all sentient beings from suffering and established them in liberation, nirvāṇa, is compassion. Then, the goddesses cause all sentient beings of the three realms to attain the state of Cakrasaṃvara and return to their seats; this is joy. Then, those goddesses dissolve into the principal deity, the principal deity dissolves into the seed syllable, and that seed syllable dissolves into the yogin. Following that, one should meditate on the three purities: OṂ SVABHĀVAŚUDDHĀḤ SARVADHARMĀḤ SVABHĀVAŚUDDHO ’HAṂ. All phenomena are pure by nature. OṂ YOGAŚUDDHĀḤ SARVADHARMĀ YOGAŚUDDHO ’HAṂ. Yoga is pure by nature. OṂ VAJRAŚUDDHĀḤ SARVADHARMĀ VAJRAŚUDDHO ’HAṂ. The vajra is pure by nature. Meditating on these three purities is equanimity; it is called "sealing the cause, the equipment of merit, with the result, the equipment of wisdom."
Thereafter, from the nature of emptiness, one should meditate on the dharmodaya mudrā. In its center, from the complete transformation of the syllable BAṂ, one should meditate on Vajravārāhī. Having clearly visualized the samayasattva, one should meditate on a double-layered dharmodaya at the navel of the samayasattva. From the seed-syllable in its center, one should imagine rays of light radiating forth. Having invited the jñānacakra, one should meditate on it in the space in front. From the body of the samayasattva, the six goddesses are emanated; having conferred empowerment through the jñānacakra, one should imagine presenting the offerings. Thereafter, the goddesses gather back and the jñānacakra is absorbed. With JAḤ, summon; with HŪṂ, enter; with BAṂ, bind; with HOḤ, please. After the jñānacakra has been absorbed, one should meditate on its identity as being like fire mixed with fire, or water mixed with water. Thereafter, the outer stages should be clearly and completely meditated upon. The third stage should be meditated upon with particular clarity. The path of the rākṣasa is slightly constricted. As the essence of the dharmakāya melts into light, one is completely filled with great bliss. At that time, through the union of bliss and emptiness, the three realms are of one taste. One should clearly and completely meditate on the meaning of the entirety of Mahāmudrā. The ultimate fruit will be attained. This is the wisdom of meditative equipoise. From the state of the two—bliss and emptiness—during the post-meditative state, one should clearly meditate on the sambhogakāya free from conceptualization. Thereafter, one should perform the recitation like a swing.
Purify the mantras with the seed-syllables. The mantra to be recited is the recitation of the body, speech, and mind. The sequence for the complete purification of the three bodies, the mudrās, the ornaments, and the seats should be learned from the mouth of the Guru for the sake of others. Following that, as for the activities such as the torma offering: from a completely pure vessel, such as a kapāla or a precious vessel, [place] the five meats and the five nectars. These are the seed-syllables: go, ku, da, ha, na; bhrūṃ, āṃ, jrīṃ, khaṃ, hūṃ. Then, perform the union of fire and wind: from yaṃ, the wind cakra; from raṃ, the fire maṇḍala; from kaṃ, the three skull-cups; and from a, the kapāla. Inside that, visualize the aforementioned syllables. Above that, visualize a khaṭvāṅga with its head pointing downward; at the handle is oṃ, at the middle is āḥ, and at the tip is hūṃ. Meditate on these syllables in union. After those have been purified, meditate on them as the nature of the wisdom nectar. Having covered it with a moon maṇḍala, invite the guests, both mundane and supramundane. Visualize a vajra tube on the tongue; having sought the moon maṇḍala, imagine partaking of the wisdom nectar. After the supramundane ones have partaken, offer it to the mundane ones. Then, give it to the local guardians and bhūtas. For the sake of accomplishing desired aims, make requests to them. Then, with the hundred-syllable mantra of the Yoginī, request the guests to depart. The mantra for the torma is as follows: oṃ vajra aralli hoḥ.
JAḤ HŪṂ BAṂ HOḤ VAJRA ḌĀKINYĀḤ | SAMAYA STVAṂ DṚŚYA HOḤ || At midnight, one should offer the torma (bali) with the vajra palms opened upward. OṂ KHA KHA KHĀHI KHĀHI | SARVA YAKṢA RĀKṢASA BHŪTA PRETA PIŚĀCA UNMĀDA APASMĀRA ḌĀKA ḌĀKINYAḤ | DAYA IDAṂ BALIṂ | GṚHṆANTU SAMAYAṂ RAKṢANTU | SARVA SIDDHIṂ ME PRAYACCHATHA | YATHĀIVAṂ YATHAIṢṬAṂ BHUÑJATHA | PIPATHA MĀTIKRAMATHA | MAMA SARVA KĀRAṂ SATSUKHA VRIDDHAYE | SĀHĀYIKA BHAVANTU HŪṂ PHAṬ PHAṬ SVĀHĀ || This is the mantra of the torma. OṂ VAJRA YOGINĪ SATVA SAMAYA | MANUPĀLAYA VAJRA YOGINĪ SATVA TVENOPATIṢṬHA | DṚḌHO ME BHAVA | SUPOṢYO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SARVA SIDDHIṂ ME PRAYACCHA | SARVA KARMĀṂ SUCA ME CITTAṂ ŚRIYAḤ KURU HŪṂ HA HA HA HA HOḤ | BHAGAVĀN SARVA TATHĀGATA VAJRA YOGINĪ MĀME MUÑCA | VAJRĪ BHAVA MAHĀ SAMAYA SATVA ĀḤ || This is the hundred-syllable mantra of Vajrayoginī. The Vajrayoginī Sādhana composed by the great master Jālandharapa is complete.