Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a sādhanā, a liturgical manual for the deity yoga of Vajravārāhī. It provides a structured sequence of meditative visualizations and ritual actions designed to transform the practitioner's ordinary perception into a divine identity. The process begins with the generation stage, where the yogin establishes a lunar maṇḍala and the seed syllable A at the heart. This is followed by the detailed visualization of the deity's iconographic form—characterized by red skin, bared fangs, and ritual implements such as the vajra and skull-cup—to cultivate divine pride. The text then commits the reader to a ritual cycle of invitation and supplication, calling upon the five Buddha families and specifically invoking the protection of Vajrabodhi. By following these precise instructions, the practitioner aims to stabilize their identification with the deity and secure the necessary spiritual support for the practice.
Provenance
About this text
A sādhanā for the deity yoga of Vajravārāhī, the Vajravārāhīsādhana belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. Its transition into the Tibetan language was carried out by Atīśa Dīpaṃkaraśrījñāna and rgya brtson ’grus seng ge, and it is preserved in the Tengyur, volume འ, where it extends over three pages. The work enacts a ritual process of transformation, guiding the yogin through the generation stage. This begins with the visualization of a moon maṇḍala and the seed syllables A and Hrīḥ at the heart, followed by the detailed construction of the deity's red form, characterized by bared fangs and the holding of a vajra and skull-cup. The practitioner is further directed to stabilize divine pride and perform invitations and supplications to the five Buddha families and the Buddha Vajrabodhi. A scholar or serious reader consults this classical Tibetan text today to examine the precise liturgical instructions for cultivating divine identity and the specific iconographic requirements used to secure spiritual protection through the invocation of the five ḍākinīs.
Sanskrit title
Vajravārāhīsādhana
Indian author
Atīśa Dīpaṃkaraśrījñāna
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, rgya brtson ’grus seng ge
The work is significant as a representative example of the Anuttarayoga Tantra tradition, specifically the practice of the female deity Vajravārāhī. It illustrates the technical intersection of visualization, mantra, and ritual offering used to achieve rapid spiritual transformation. For the modern reader, it provides primary evidence of the specific iconographic and liturgical requirements of Tibetan Buddhist deity yoga.
Structure
Passages
Section
Description
1-2
Generation and Visualization
Instructions for establishing the seed syllable and the detailed physical visualization of Vajravārāhī's form and attributes.
3
Ritual Invitation and Supplication
The process of stabilizing divine pride and inviting the five Buddha families through light and prayer.
Themes
Deity Yoga (1-3)
Iconography (2)
Ritual Supplication (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajravārāhīsādhanam. In the language of Tibet: rDo rje phag mo’i sgrub pa’i thabs (The Method for the Sadhana of Vajravārāhī). Homage to the glorious Vajravārāhī!
First, the yogin should, at his own heart, visualize a moon maṇḍala arising from the syllable A. Upon that, the syllable Hrīḥ should be visualized. By its light, one should purify the body, the self, and the field. Then, light rays radiating forth should invite Vajravārāhī, the Buddhas, and the Bodhisattvas. Then, having prostrated, one should perform the inner offerings, the secret offerings, and the outer offerings. In their presence, one should confess misdeeds, rejoice in merit, make supplications, and dedicate the roots of virtue. Then, one should take refuge.
Then, having meditated on love, compassion, joy, and equanimity, one should generate the mind of awakening (bodhicitta). Then, reciting "Oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’haṃ," one should cause one’s own body, the moon, the syllable, and the drop (bindu) to vanish, and meditate on emptiness. This should be stabilized by reciting "Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ."
Then, from the syllable Paṃ, an eight-petaled lotus arises. Upon that, from the syllable A, a moon maṇḍala arises. Upon that, from a red Hrīḥ, a red five-pronged vajra arises, with a red Hrīḥ situated upon a sun disk at its center. By its light rays, sentient beings are purified. As they reabsorb, all of these completely transform, and from that, Vajravārāhī appears with one face and three eyes.
Her body is red in color, with bared fangs and loose, flowing hair. She has two arms and is naked, adorned with a girdle of bone fragments. In her right hand, she holds a vajra with the threatening gesture directed at the malevolent ones; in her left, she holds a skull-cup filled with blood and a khaṭvāṅga. She possesses a brilliance like the fire at the end of an eon and is the very nature of great bliss and great compassion. The heart is blessed by the syllable Hrīḥ resting upon a sun disk. One should visualize a white Oṃ at the head, a red Āḥ at the throat, and a black Hūṃ at the heart. Then, light rays radiate from these four syllables, invoking the body, speech, mind, and wisdom beings of all the Tathāgatas of the ten directions. Having invited them, one should imagine them dissolving into the respective syllables. Following that, one should stabilize the divine pride with: Oṃ āḥ hūṃ hrīḥ hūṃ sarvayoginī-kāya-vākcitta-vajra-svabhāvātmako ’ham, and Oṃ vajra-śuddhaḥ sarvadharma-vajra-śuddho ’ham.
Then, at the navel is Oṃ Vaṃ, Vajravārāhī; at the heart is Haṃ Yoṃ, Yamī; at the mouth is Oṃ Hreṃ Moṃ, Mohanī; at the head is Oṃ Hreṃ Hriṃ, Saṃcālanī; at the crown of the head is Oṃ Hūṃ Hūṃ, Saṃtrāsanī; and on all the limbs is Phaṭ Phaṭ, Caṇḍikā. Then, in order to invite the wisdom being, light radiates from the Hrīḥ at the heart, inviting Vajravārāhī. By displaying the essence mudrā and reciting Jaḥ hūṃ vaṃ hoḥ, they are made non-dual. Then: Oṃ yoga-śuddhaḥ sarvadharma-yoga-śuddho ’ham.
With these words, one should stabilize the divine pride. Then, light from the syllable HRĪḤ invites the Victorious Ones of the five families. Having made offerings, one supplicates:
"Just as the Buddha Vajrabodhi
Was offered worship and supplication,
So for the sake of protecting me,
O Vajra of Space, grant it to me today."
Upon making this supplication, five ḍākinīs holding vases emerge from the hearts of the five families. One should visualize:
"The empowerment of the great vajra,
Venerated by all the three realms,
Arisen from the state of the three secrets,
Is bestowed by all the Buddhas."
And with the verse "Just as [he was] born," one receives the mantra empowerment and visualizes being crowned by Akṣobhya. Then, one should partake of the nectar, make offerings, and offer praise. Thereafter, one should meditate as much as possible through the stages of the four yogas. If weariness arises, one should recite the heart mantra and the near-heart mantra. During the intermediate sessions, one should visualize the deity in an instant and perform the empowerment and recitation. In the final session, one should dismiss the wisdom being, recite the hundred-syllable mantra, make aspiration prayers, and so forth.
The Sādhana of Vajravārāhī composed by the great Paṇḍita Śrī Dīpaṃkaraśrījñāna is complete.