Vajra-yogini Sadhana

Introductory Remarks

I am going to translate orally to you the third article from my book in Chinese entitled The First Steps of Vajrayana. It consists of three articles: the first one explains how to set up the altar and arrange the offerings, etc. (This one has been translated into English and published as Booklet No. 5 in the Chenian Memorial Series.); the second article explains the foundational practices; and the third article, called Vajra-yogini Sadhana, is written in a special format modeled after one of Yogi Chen's sadhanas written in Chinese and entitled The White Tara Sadhana.

I included the Vajra-yogini Sadhana in The First Steps of Vajrayana book because Vajra-yogini is the root of tantric pleasures and there are practices based on Her as a yidam that form a continuous stairway leading up to Buddhahood. First, one learns how to arrange the altar and worship Buddha, etc. Next, one learns the foundational practices among which is the Guru yoga. Guru yoga is the center of the other foundational practices. In the Guru yoga practice the practitioner is instructed to visualize himself/herself as Vajra-yogini. When one continues onto the more advanced practices such as the Six Yogas of Naropa, once again the practitioner is taught to visualize himself/herself as Vajra-yogini. So the Vajra-yogini sadhana is like a bridge which connects the foundational and advanced practices. I have written this sadhana in a simplified form suitable for daily practice and not difficult for beginners.

It was written in 1981, but Yogi Chen did not allow me to publicize it right away. Several months passed and then one night I dreamed that a little pig bit me on my right hand. Yogi Chen interpreted this dream as follows: the pig of course relates to Vajra-yogini because there is one on top of Her head; and the right hand is for writing, so the bite on the right hand means Her seal of recognition -- the actual approval of the sadhana by Vajra-yogini. A bite from Her also signifies a bestowal of tantric force -- a kind of empowering blessing. After this dream Yogi Chen said, "OK, you can now publicize the sadhana," so I sent it to Malaysia and it was published as a Chinese booklet by Venerable Poh Kong Khoo. Since the sadhana has been approved by Vajra-yogini, according to Yogi Chen's own words, it must be a very beneficial practice. Also, today is the auspicious full moon whereby you have coincidentally arrived to begin work, and that is another very good sign.

The title here will be Vajra-yogini Sadhana. But in the original Chinese work, the title is more elaborate. It points out the special format with its four subdivisions: the practices, the Buddhist philosophy behind them, how they are to be carried out in daily life, and the realizations you will achieve from their practice. But since this is too cumbersome to translate into English I leave it simply as Vajra-yogini Sadhana.

This sadhana was compiled by me under Yogi Chen's direction. Before I began I first obtained his permission to proceed, and then during the process he kindly answered my questions. Upon completion, the manuscript was submitted to Guru Chen for his revision and approval.

Mike and Jacquelyn requested that they bring the large Vajra-yogini statue from the shrine room to the table where everyone was now sitting. Dr. Lin approved, and remarked on how the circumstances of this statue which was being placed on his altar were very auspicious. It belongs to a Chinese lady named Kuang-Ni Liu, who is presently doing a three year retreat in France. She first saw the statue in Hong Kong and it was love at first sight. She had an irresistible impulse to buy the statue and so she did. The interesting thing is that at that time she was totally ignorant of tantra. She did not even know that it was a Buddhist tantric yidam, nor would she ever have dreamed that in the future she would be undertaking a three year retreat, where Vajra-yogini would be one of the essential practices.

Fortunately, she met Yogi Chen about a year before he passed away. She asked him to perform the invoking ceremony to welcome Vajra-yogini to come and reside in the statue. At that time, she said Yogi Chen filled the statue's skull cup with Tibetan nectar pills and brandy.

When she went off to retreat she left the statue with me for safe keepings. So it is by very auspicious conditions and we are fortunate to have this remarkable statue blessed by Yogi Chen here overlooking our translation of Her sadhana.


Thanks to Ann Klein and Boris Dopta for improving the English and to Chien-Yun Hsu for typing up the final version.



Homage to the Guru Konga who is undifferentiable from Vajra-yogini.
This sadhana is based upon the Vajara-yogini sadhana which was written by the Master Jamgon Ten Tung. (Note 1: There will be same mantras in this text, although I could look up the exact Tibetan pronunciation, I choose not to do so. Instead, I will follow the tantric tradition which is to pronounce the mantras exactly as your personal Guru pronounces them -- regardless if the Guru's pronunciation is scholarly correct or not. Why? Because when a Guru has true lineage and sufficient realization to invoke the protectors then those protectors will help only students who have received the mantras from the Guru. People who got mantras from books, even though they pronounce them scholarly correct, could not invoke help from the protectors.) It was taught to Yogi Chen by Lama Konga Rinpoche. The format is based upon the White Tara Sadhana written by Yogi Chen in Chinese for the purpose of daily practice. Before I wrote this sadhana, I first obtained the permission of Guru Chen, and he kindly answered my questions during my writing. After I finished the manuscript I presented it to Guru Chen for his revision and obtained his approval.

A. Explanation of the format.

Each section of the sadhana consists of five parts:

  1. The Summary Word in the top center of left-hand page permits one to quickly see what section they are in without disturbing their meditation.
  2. Recitation and Visualization describes the content of these practices for this section.
  3. Three Tantric Forces tells what to do with the body, speech and mind. One will gain spiritual experience more quickly by coordinating body, speech and mind in the prescribed manner.
  4. Victorious Significance points out the deeper meaning to prevent one's superficial participation, such as, just mouthing the words without knowing the meaning or concentration.
  5. Reflection makes sure that one's daily life is in harmony with the meditation practice.

B. Preparatory Remarks.

Before sitting down to practice the meditation one should contemplate the following:

  1. Impermanence and renunciation -- one realizes how one is captured by the illusive web of worldly things that have no real significance and no real merits. However, practicing the sadhana is doing what is most precious. Only this can benefit one's wisdom life. Even after you die such merit will improve your next life. Unlike worldly merits which end at death. Make the determination that during this practice your body is not going to mix up with worldly things. Your speech will not involve in worldly talks, and your mind will think of nothing but this practice.
  2. Remember and maintain three attitudes while practicing:
    1. Be relaxed and at ease.
    2. Be comfortable.
    3. Be sincere.
  3. Arrange the offerings while chanting "om-ah-hung om-ah-hung om-ah-hung ...." At the beginning of each session replenish or add offerings.
  4. Follow the sadhana closely. While doing the refuge, your body should be reverently performing prostrations. When you do the small prostrations with palms turned upward, think that you are holding up the soles of Vajra-yogini's feet and that she is not different from your guru. After you sit down it is best to maintain your samadhi uninterruptedly.
  5. Before you actually practice this sadhana, study the Victorious Significance of each section. After you practice the sadhana, you should review to make certain you have followed the prescribed visualization and recitation exactly. If not, correct yourself in the next practice session.
  6. When one examines one's spiritual advancement the essential thing is not that we see some lights or images, but rather that we see if one's Wisdom and Compassion are improving. One must make sure that day by day one's heart is becoming more and more compassionate, and that one increasingly understands the philosophy of sunyata.

Order of the Sections:

  1. Refuge
  2. Bodhicitta
  3. Boundless
  4. Sunyata

  5. Vajra-Yogini
  6. Offering
  7. Union
  8. Buddhas
  9. Self-offering
  10. Praise
  11. Chanting
  12. Repentance
  13. Dedication
  14. Dissolution
  15. Jump


Vajra-yogini Sadhana



  1. Summary Word : Refuge

  2. Recitation and Visualization

    The common four refuges:

    I take refuge in the Vajra Guru!
    I take refuge in the Buddha!
    I take refuge in the Dharma!
    I take refuge in the Sangha!

    The uncommon four refuges:

    I take refuge in the Vajra Guru Konga Rinpoche!
    I take refuge in Vajra-yogini!
    I take refuge in the Vajra-Yogini Sadhana!
    I take refuge in all the holy beings in Vajra-yogini's mandala!

  3. Three Tantric Forces

  4. Victorious Significance

    1. Believe that the Guru and Vajra-yogini are indifferentiable. When you regard the Guru to be the same as Vajra-yogini, the merit is very great. When you recognize Vajra-yogini to be your Guru, your realization will soon he accomplished.
    2. Believe that by relying only on this sadhana without relying on any other practice you can become a Buddha in this body. (Note 4: Entlightenment in this body is a stronger term than saying enlightenment in this lifetime. The latter term (enlightenment in this lifetime) allows that one may attain enlightenment in the bardo after departing the body. But the former term, in this body, excludes the bardo state.)
    3. Believe that after one truly renounces the world and takes refuge in the Buddha then whatever worldly conditions are necessary for your Dharma practice will be supplied as you need them. You do not need to worry about gathering these worldly conditions.

  5. Reflection

    1. Have I really developed the determination to rely on taking refuge in the Buddha?
    2. Do I put the family economy before the practice or does the practice come first as it should?


  1. Summary Word : Bodhicitta

  2. Recitation and Visualization

    To Buddha, Dharma and the Spiritual Community,
    Until enlightenment I turn for refuge.
    By my practice of the six perfections,
    May Buddhahood be attained for the sake of all beings.

  3. Three Tantric Forces

  4. Victorious Significance

    1. Believe that once you have developed the Bodhicitta you are a Bodhisattva.
    2. Believe that once you have developed the Bodhicitta you are then protected and remembered by all the Buddhas, Bodhisattvas and Dharma Protectors.
    3. Bodhicitta consists of two aspects: Compassion and Wisdom. One should always be trying to cultivate these two aspects. One should constantly have the willingness and intention to take up the holy karma of Buddha.

  5. Reflection

    1. Have I violated any of the Bodhisattva silas?
    2. Have I become more and more compassionate to my family members, subordinates and servants?
    3. Do I carry out the six perfections with strenuousness, eagerness, bravely and unhesitatingly?


  1. Summary Word : Boundless

  2. Recitation and Visualization

    May all beings have happiness and its causes!
    May all beings be free from suffering and its causes!
    May all beings never be separated from the joy that is free from suffering!
    May all beings abide in the equanimity born from detachment to prejudices!

  3. Three Tantric Forces

  4. Victorious Significance

    1. Deeply believe in the law of cause and effect: Be fearful of committing actions which are causes of suffering, and be compassionate to beings who are afraid only of the negative results .
    2. Wish to develop reasonable joys according to the Dharma; develop desires for the meritorious joys of Dhyana and Samadhi. (Note 5: Four levels of Dharma joy:
      1. The joy produced by meritorious actions that prevent entanglement in suffering circumstances or increase the well-being of all.
      2. The joy of meditation. By following the Dharma to do Sadhana practices you acquire special joys resulting from meditation.
      3. The tantric joy. Refers to the four joys of the tantric love practice.
      4. The joy of Buddhahood itself -- nonabiding .
      5. )
    3. Develop supreme intention toward the equanimity born from detachment.

  5. Reflection

    1. Have I deeply understood the suffering of worldly illusions and worldly entanglements and therefore developed the mind of renunciation?
    2. When I encounter difficult situations do I understand that they are caused by past karmas and therefore remain free from complaints?
    3. When my Dharma brothers and sisters advance in their joys of Dhyana and Samadhi, can I rejoice with them instead of envy them?


  1. Summary Word : Sunyata

  2. Recitation and Visualization

    Om Supa Wa Shuda Sa Wa Dharma Supa Wa Shu Do Hon (Note 6: Visualize that everything suddenly disappears into the original pure state which is like the clear blue sky of Autumn. Although, of course, you still see everything -- you visualize and think of everything, including your own body, disappearing and becoming like the sky.)

  3. Three Tantric Forces
    • Body -- Erect and still. Palms are together as you recite this mantra three times. On the last Hon you gradually put your hands down into the meditation mudra.
    • Speech -- When you come to the end of the third recitation, the sound becomes lower and longer. The lower sound of the mantra is simultaneous with the lowering of your hands to the meditation mudra.
    • Mind -- Visualize the nature of all things as originally pure. You no longer think about your ordinary mind or body, and you don't pay attention to anything that occurs within you nor anything that occurs outside of you. Try to remain in this state as long as possible -- the longer the better. When meditation is disturbed by delusive thoughts, then you start the next section.

  4. Victorious Significance

    1. You believe that the Samadhi of the visualization of Sunyata is the cause for you to accomplish the Dharmakaya of Buddha.
    2. In the event that you can hold this meditation firmly, this is even more significant and wonderful than the visualizations that follow. Hence, do not give up this meditation because you have more meditation and visualization to do. Stay in this meditation as long as possible; this is essential -- don't hurry.

  5. Reflection

    1. Do I begin to feel tired of my daily scattered activities that are without mindfulness?
    2. Do I often have the inclination to go into meditation?
    3. While I am practicing the Sadhana, have my distractions and sinking mind become less?
    4. Am I adjusting my clothing, food intake and resting periods to match the conditions that are suitable for doing meditation? For example, red peppers stimulate the body and cause scatteredness. Another example is if one wears too much clothing or eats too much rich food then one tends to become sleepy in meditation. Can I avoid these things?

  1. Summary Word :

  2. Recitation and Visualization Upon the background of the Empty Blue Sky visualize a white which then becomes an upside down tetrahedron. Outside it is white and inside it is red. It is enormously large, as large as the Dharmadhatu. It is called Dharma Origination Palace, and is resting upon the Skillful Means Dharma Origination Palace Cushion.

  3. Three Tantric Forces

    • Body -- Remains stable.
    • Speech -- Breath remains smooth and natural.
    • Mind -- Visualize as prescribed, and the larger the better. (Note 7: This is in order to enlarge our mind, because we are very accustomed to being confined by our body and what we see. For example, you go into a room and your mentality becomes confined by that room.)

  4. Victorious Significance

    1. (Note 8: Although this visualization contains differentiations such as two and/or three dimensions, shapes and colors, yet it is based upon the Samadhi which is undifferentiated, because the basic Samadhi of Sunyata is that everything becomes Emptiness -- just returns to original nature. So in that meditation there is no differentiation.) We are using the nondifferentiating Samadhi to do the differentiating visualization. However, the visualization should not disturb the fundamental Samadhi.
    2. The larger the visualization of the Sunyata or Emptiness, thereby, your mind will be enlarged accordingly.

  5. Reflection
    1. Is my mind becoming larger and larger? (Note 9: Have I become more open minded and compassionate to others?)
    2. Things or persons that I could not put up with, can I tolerate them now?

Summary Word :

  1. Recitation and Visualization

    Inside this tetrahedron there is a throne, and upon the throne there is a lotus in full bloom with a corpse on top signifying the death of your ego. Upon this corpse is a Sun cushion on which stands a red (Hsri). It radiates red light making offerings to all Buddhas in the Ten directions. After the offering, all light (Note 10: with Buddhas' blessing) returns to the .

  2. Three Tantric Forces

    • Body -- Remain in meditation posture.
    • Speech -- Breathe even and naturally.
    • Mind -- Visualization in accordance with description above.

  3. Victorious Significance

    1. Understand that represents the water element and closes the door to birth from moisture.
    2. Understand that lotus represents renunciation and closes the door to birth by womb.
    3. Understand that the Sun cushion represents Wisdom and closes the door to birth by metamorphosis.
    4. Understand that represents the seed of purity and closes the door to birth from eggs.

  4. Reflection

    1. If my mind of renunciation is not deep and true, then how could I achieve visualization of the lotus-flower?
    2. Is my right view concrete? Otherwise, how could I achieve visualization of the Sun cushion (Note 11: which represents Wisdom)?
    3. If my mind is not identical with the mind of Vajra-yogini, then how could I visualize the (Note 12: that represents Vajra-yogini's mind)? (Note 13: All the dieties we visualize are born from these seed-words, bijas, and they are born from Sunyata, the original Emptiness.)


  1. Summary Word : Vajra-yogini

  2. Recitation and Visualization Hsri becomes Vajra-yogini. (Note 14: Vajra-yogini's body corresponds to the practitioner's body.) The following is a description of Vajra-yogini's appearance: one face, two arms, and the red body which radiates red light brilliantly throughout the Dharmadhatu, the Ten Directions and Three Times. The right hand holds a hooked knife with a Vajra-stem. The left hand holds a skull cup fully filled with fresh blood. She is in dancing posture with a staff (Kazanka) resting on her left shoulder. (Note 15: This staff represents the father Buddha.) She is like a passionate girl of age sixteen. Her breasts are full and large. Her three darting eyes are red and round. Her face has wrathful wrinkles and her fangs bite the lower lip. Her black hair with yellowish tips stands on end. She wears the Five Skull Crown and is ornamented with a long necklace, short necklace, earrings, armlets, bracelets, anklets, a necklace consisting of fifty one freshly severed human heads, small bells and bone ornaments. Her right leg is raised and her left stands upon the Sun cushion resting upon the corpse which is on the lotus. In her head chakra there is a (ha) which transforms into a blue Vajra-yogini. In the throat chakra there is a (ri) which transforms into a yellow Ratna-yogini. In the heart chakra there is a (ni) which transforms into a red Pema(Lotus)-yogini. In the navel chakra there is a (sa) which transforms into a green Amoghasiddhi-yogini. The appearance of the four Yogini's, in the four chakras, is the same as Vajra-yogini except for the stems of the hooked knife in the right hand which are vajra-stem, jewel-stem, lotus-stem and sword-stem, respectively.

  3. Three Tantric Forces

    • Body -- Visualize yourself as Vajra-yogini.
    • Speech -- Breathe even and naturally.
    • Mind -- Understand the significance of the transparent rainbow-like visualization. It is bright and clear but not tangible.

  4. Victorious Significance

    1. Believe the granduer of Vajra-yogini's appearance is the result of her merits. We also have these merits innately but our sorrows of Ignorance cover this realization. Hence, we should cut off our sorrows.
    2. Each grand appearance has its significance as follows: One face -- all dharmas are of one nature. Two arms -- Left represents Wisdom and right represents Merits (Compassion). (Note 16: To show the balance and inseparability of Wisdom and Merits (Compassion), the left hand (Wisdom) holds the skull cup (Merits) and the right hand (Compassion) holds the hooked knife (Wisdom).) Red color -- Devils are afraid of Her. Red light -- Absorbing the essence of the whole Dharmadhatu. (Note 17: Her radiance fills everything and is the essence of all things.) Hooked knife -- Wisdom. Skull cup -- Enjoyment born from Merits. Fresh blood in cup -- Red and White Bodhi. Dancing posture -- Joy. Staff (Kazanka) resting on shoulder -- Union with male Buddha. Appearance of a young girl -- Always fresh and pure. Two full breasts -- Large stock of Merits and nourishes all beings. Three eyes -- Knowing past, present, and future. Wrathful expressions -- Conquered the devils of death, heaven, sorrow, and skandhas. Five Skull Crown -- Five Buddhas as Crown ornaments. Five ornaments and stepping on corpse -- fulfillment of the Six Perfections. Fifty-one fresh human-head necklace -- fifty-one mentalities are purified. Small bells and bone ornaments -- Abides neither in Nirvana nor in transmigration. (Note 18: The raised leg -- not in transmigration. The standing leg -- not in Nirvana.) (Note 19: In Buddhism there is a teaching on balance which is that you should not fall on either side. Nirvana is not a dead thing. It is actually Buddha in Samadhi which is immutable. However, it is not without activities. There is constant activity to benefit beings.)

  5. Reflection

    1. a. Merits represented by the ornaments and granduer of Vajra-yogini -- have I striven to achieve them?
    2. b. Comparing worldly ornaments with the Buddhist transcendental merits -- have I recognized the superiority of merits and striven for their accumulation?


  1. Summary Word : Offering

  2. Recitation and Visualization

    I, as Vajra-yogini, visualize that my private place is a triangular Dharma Origination Palace which burns like a fire wheel; inside there is a red seed syllable Hsri which radiates red lights. From the red lights appear miraculously uncountable wonderful offerings to all the Buddhas in all ten directions. All the Buddhas then transform into Vajra-yogini. From my secret chakra there appears eight yoginis each holding one kind of offering. Each offering yogini then instantly multiplies herself infinitely to make offerings to the infinite Vajra-yoginis. I then chant the offering mantras:

      Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for washing)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for drinking)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (lamp)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha. (perfume)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha. (food)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Amrita A Hung Soha. (nectar)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Madanger A Hung Soha. (Bodhi)

    The first eight offerings constitute the outer offerings, the ninth is the inner offering, and the tenth is the secret offering. While reciting these mantras you make the corresponding hand mudras and visualize that the Vajra-yoginis are very pleased with all these offerings. (Note 20: All the offering yoginis dissolve into light then return to your secret chakra.)

  3. Three Tantric Forces

    • Body -- Remain erect with hands performing the corresponding offering mudras. The mudras are to be learned form one's Guru.
    • Speech -- Chant offering mantras.
    • Mind -- Visualize that the Vajra-yoginis accept the infinite offerings and are very pleased. I remind myself of the infinite size of the mandala which in turn broadens my mind.

  4. Victorious Significance

    1. Believe that Vajra-yogini is the embodiment of the Wisdom of all Buddhas.
    2. Believe that the offerings, through the blessing of the mantras, have become innumerable, pure and wonderful.
    3. Believe that pure faith will move the heart of Vajra-yogini, so that she actually comes before me

  5. Reflection

    1. Be they actual or visualized offerings, do I thereby fully and genuinely express my sincerity?
    2. Regarding visualized offerings, do I understand Sunyata, the conditional origination, and do I understand that through the force of samadhi, I can actually manifest offerings?


  1. Summary Word : Union

  2. Recitation and Visualization Zsa Hum Bam Ho ()

    Chant the mantra above once with corresponding mudras made. I, as Vajra-yogini, merge with the original Wisdom Vajra-yogini. The two become one, indistinguishable and most superior.

  3. Three Tantric Forces

    • Body -- Remain erect and perform the invocation mudras.
    • Speech -- Chant the four word mantra.
    • Mind -- Say Zsa and visualize all the infinite Vajra-yoginis in the space slowly descending. Say Hum and visualize all the infinite Vajra-yoginis merging into one which is in the space above my head facing the same direction as I am. Say Bam and visualize the Vajra-yogini above me becoming red light that decends into my heart chakra. Say Ho and visualize I becoming undifferentiable from the Wisdom Vajra-yogini.

  4. Victorious Significance

    1. Believe that the yidam in the causal position and the yidam in the consequence position are originally the same.
    2. Believe that the Wisdom Yidam that is in the consequence position has actually become one with me.
    3. Believe that I can take up all the salvation karmas of Vajra-yogini.

  5. Reflection

    1. Are my three karmas -- Body, Speech, and Mind -- pure? How could I become one with Vajra-yogini if my three karmas are not pure?
    2. After the union, can my activities become consistent with those of Vajra-yogini? Have I become more open-minded? Am I more compassionate to all beings?


  1. Summary Word : Buddhas

  2. Recitation and Visualization

    In the space, there appears the Five Buddhas of the five directions; the Practitioner chants the mantras for making offerings to the Five Buddhas:

      Om Benza Guna Sapaleewala A Kang A Hung. (water for washing)
      Om Benza Guna Sapaleewala Batung A Hung. (water for drinking)
      Om Benza Guna Sapaleewala Pupe A Hung. (flower)
      Om Benza Guna Sapaleewala Dupe A Hung. (incense)
      Om Benza Guna Sapaleewala Alake A Hung. (lamp)
      Om Benza Guna Sapaleewala Gundun A Hung. (perfume)
      Om Benza Guna Sapaleewala Ruweida A Hung. (food)
      Om Benza Guna Sapaleewala Shada A Hung. (music)

    The five Buddhas, having enjoyed the offerings, are very pleased; they all chant the mantra of Praising, and use the Dharma instruments such as vases to give the practitioner initiations. They pour nectars and flowers on the practitioner, thereby, the practitioner becomes even purer; his body fills with nectars up to the top of the head.

  3. Three Tantric Forces

    • Body -- Remain erect and hands perform the eight-offering mudras.
    • Speech -- Chant the offering mantras.
    • Mind -- Visualize as directed above.

  4. Victorious Significance

    1. Believe that the Five Buddhas have witnessed and acknowledged my accomplishment as Vajra-yogini.
    2. Believe that Vajra-yogini is Guru Konga (Note 21: the Lama who transmitted this to Yogi Chen).
    3. Believe that my body has become Vajra-yogini's transparent rainbow body.

  5. Reflection

    1. Do I remember to make the mental offering to the guru who is always present atop my head during my daily activities such as eating and drinking?
    2. Am I constantly aware of the presence of Vajra-yogini, as the guru, atop my head?


  1. Summary Word : Self-offering

  2. Recitation and Visualization

    From my secret chakra, the eight offering yoginis miraculously appear and transform into an infinite number of yoginis each carrying one of the eight offerings to present to me as Vajra-yogini. Having enjoyed the offerings, I am pleased and radiate the red light of Vajra-yogini more brightly. Then all offering yoginis dissolve into light returning to my secret chakra. The offering mantras are:

      Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for washing)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for drinking)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (lamp)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha. (perfume)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha. (food)
      Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music)

  3. Three Tantric Forces

    • Body -- Remain erect, hands perform eight-offering mudras.
    • Speech -- Chant eight-offering mantras.
    • Mind -- Visualize as described above and make firm your Buddha Pride as Vajra-yogini.

  4. Victorious Significance

    1. Believe beyond doubt that I am Vajra-yogini and all offering I have received have become wondrous nectars.
    2. I remain in the samadhi of sunyata, thereby all offerings, offerers, and recipients are pure and without attachment.

  5. Reflection

    1. Do I retain the Buddha Pride of seeing myself as Vaira-yogini in daily activities?
    2. Am I free of greed and attachment when my sense organs experience the five senses?


  1. Summary Word : Praise

  2. Recitation and Visualization

    Grant me freedom from sorrows and the realization of the original innate wisdom.
    Grant me the refinement of wind and nerves and the fruit of non-death.
    Grant me the pacification of enemies and demons and the inducement of the whole Dharmadhatu.
    I salute and praise the Great Vajra-yogini who appears before me.

    (Note 22: The Chinese original was written by Yogi Chen.)

    Visualize that, having heard this praise, Vajra-yogini is very pleased, and her appearance becomes more distinct and bright.

  3. Three Tantric Forces

    • Body -- Posture erect and use the bell and damaru (drum).
    • Speech -- Recite the stanza (Note 23: three times).
    • Mind -- Rejoice in the merits of Vajra-yogini and praise wholeheartedly.

  4. Victorious Significance

    1. Believe that Vajra-yogini has all the merits mentioned in the stanza and grants them to me fully.
    2. Believe that the stanza can win Vajara-yogini's heart and she will favor me with special blessings.

  5. Reflection

    1. Seeing other's merits, can I rejoice in their merits and praise them?
    2. Have I tried to accumulate the merits that I praise?


  1. Summary Word : Chanting

  2. Recitation and Visualization
    Visualize, in the secret chakra, a Dharma Origination Palace. Inside the palace is a fully opened lotus, on top of the lotus is a corpse, and on the chest of the corpse is a sun disk. On top of the sun disk is the mantra wheel of Vajra-yogini, with the red seed syllable Hsri at its center. The Tibetan syllables of this mantra are red and emit red lights. The syllables are standing erect; facing the left of the practioner; arranged in a clockwise direction around the disk in the order in which they appear in the mantra. The mantra spins counter clockwise as the practitioner recites. The seed syllable remains stationary. All the red lights emitting from this mantra make wondrous offerings to the Buddhas in all space (10 directions) and all time (past, present and future). They are very pleased. Hence, all their Wisdom and merits, and the essence and treasures of the whole Dharmadhatu become red lights and are absorbed by me. This Vajra-yogini becomes the embodiment of all wisdom and merits of the whole Dharmadhatu. Repeat this visualization again and again, while chanting the mantra continuously. The mantra is:

    Om Benza Pelu Tsa Ne Ye Ha Re Ne Sa Hum Hum Phat Soha

    Visualize that the red lights emitted by the mantra wheel go out to the entire Dharmadhatu and transform all beings into Vajra-yoginis.

    Vajra-yoginis's mantra (in Tibetan):

  3. Three Tantric Forces

    • Body -- Either hold the mala up at chest for counting, or make the Vajra-yogini mudra.
    • Speech -- Chant the mantra of Vajra-yogini. When drowsiness arises, raise the voice a little. When discursive thoughts arise, lower the voice a little.
    • Mind -- Visualize as described above. (Note 24: Visualize the lights coming in and out, while the mantra wheel spins faster and faster, then it slows down gradually to a stop.) Pay attention to Vajra-yogini's appearance. When discursive thoughts arise, concentrate with the seed syllable Hsri while chanting the mantra. When drowsiness arises, try to persist with the visualization. To the three continuations (i.e. the Vajra-yogini in the space, as myself and as all beings) give offerings and blessings repeatedly. Think of all beings' sufferings and the causes thereof. Remind oneself of the wisdom of "NO-SELF," that is the wisdom which will free oneself from suffering.

  4. Victorious Significance

    1. Believe that mind, Buddha, and sentient beings, all three are one without differentiation.
    2. Believe that the lights visualized are the manifestation of the wisdom of the nonduality of mind and wind. Hence, it actually has power to give blessing.
    3. Believe that: all Buddhas and I are one entity, hence I can receive the blessings of Buddhas; all sentient beings and I are one entity, hence they can receive the blessings from me.
    4. Believe that Tantric practices are so superior that, without leaving one's seat, one can save all beings. Develop the wish to devote one's life to doing this practice in retreat so that realization will be attained in due time to benefit oneself and others.

  5. Reflection

    1. Is the mantra wheel clearly visualized?
    2. Is my determination to save sentient beings sincere and eager?
    3. Is my faith in Vajra-yogini's power to give blessing immovable, without doubt?


  1. Summary Word : Repentance

  2. Recitation and Visualization

    One Hundred syllable mantra of Vajrasattva:

    Om Ban Dsa Sa Do Sa Ma Ya,
    Ma Nu Pa La Ya,
    Ban Dsa Sa Do Dye No Pa Di Tsa,
    Dri Dso Mi Pa Wa,
    Su Do Ke-yu Mi Pa Wa,
    Su Po Ke-yu Mi Pa Wa,
    Ah Nu La Do Mi Pa Wa,
    Sa Wa Sidi Mi Dsa Ya Ta,
    Sa Wa Ka Ma Su Tsa Mi,
    Chi Dum Si Yan,
    Ku Lu Hum,
    Ha Ha Ha Ha Ho,
    Pa Ga Wen Sa Wa Da Ta Ga Da,
    Ban Dsa Ma Mi Mu Tsa,
    Ban Dsa Pa Wa,
    Ma Ha Sa Ma Ya Sa Do,
    Ah, Hum, Pei.

  3. Three Tantric Forces

    • Body -- Remaining erect, may use bell.
    • Speech -- Chant the mantra.
    • Mind -- Sincerely repent. Visualize the purification through the nectar from Vajrasattva.

  4. Victorious Significance

    1. Believe that this mantra has tantric power to remove all sins.
    2. Believe in the four powers of repentance:
      1. Reliance -- rely on the blessing from Vajrasattva who is undifferentiable from my guru.
      2. Confession -- determined to repent and make known to Buddhas the bad karma sown.
      3. Antidote -- practicing the visualization and chanting of this mantra to cleanse my sins.
      4. Prevention -- with body, speech, and mind purified, from now on I will no longer commit any kind of wrong actions.

  5. Reflection

    1. Can I check my behavior with Buddhist rules of conduct in detail?
    2. Can I distinguish between the functions of repentance and resolving never to commit wrong actions again?
    3. Can I develop the determination to leave the environments which are conducive to wrong actions?


  1. Summary Word : Dedication

  2. Recitation and Visualization

    I practice this sadhana for all sentient beings.
    Instantly, I become one with Vajra-yogini.
    Without exceptions I will help all sentient beings.
    Each one achieve Buddhahood.

  3. Three Tantric Forces

    • Body -- Respectfully fold your palms together.
    • Speech -- Chant stanza above.
    • Mind -- Visualize according to stanza and develop the true Bodhicitta.

  4. Victorious Significance

    1. Dedication of merits is like putting down your signature or seal to ensure accumulation and enlargement of your merits.
    2. Don't wish for worldly achievements, rather dedicate the merits toward the Great Bodhi.

  5. Reflection

    1. In daily life do I practice selfless altruism?
    2. Do I dedicate the merits of my daily activities toward the advancement on the path toward Buddhahood for all sentient beings?


  1. Summary Word : Dissolution

  2. Recitation and Visualization

    Visualize the triangular Dharma Origination Palace dissolving (Note 25: transforms into red light) into the precious throne. The precious throne dissolves into the lotus, which in turn dissolves into the corpse, sun disk, and Vajra-yogini. The Vajra-yogini dissolves into the triangular Dharma Origination Palace in her secret chakra. The Palace then dissolves into the Mantra Wheel, which in turn dissolves into the seed syllable Hsri (). dissolves gradually from the bottom up. From into , then into, dissolves into a fine thread, then dissolves completely into emptiness (Note 26: the Dharmadhatu which is like a cloudless autumn sky.) Remain in the samadhi of Mahamudra.

  3. Three Tantric Forces

    • Body -- Remain in the seven-branch sitting posture: (1) full lotus position, (2) hands in meditation mudra, (3) spine erect, (4) shoulders straight, (5) chin tucked in, (6) tip of tongue touching upper palate, and (7) eyes looking at a fixed point (Note 27: sixteen fingers width from the tip of nose.)
    • Speech -- Tip of tongue touching upper palate.
    • Mind -- Visualize according to above. After the visualization has been dissolved into the very fine thread, stabilize the mind here. If discursive thoughts arise, this means the fine thread is moving. At this time visualize the fine thread dissolving into emptiness, and then remain in mahamudra meditation. Do not think of any inner or outer object. Remain in the vivid openness of the Samadhi.

  4. Victorious Significance

    1. Believe that the final liberation is based upon the truth that all dharmas are inherently empty -- no self nature.
    2. Believe that this samadhi is the ultimate method to liberate beings from transmigration.
    3. Understand that phenomena are empty of inherent existance.
    4. At the beginning of this sadhana, cultivate the visualization that everything becomes empty in order to get rid of attachment to ordinary self. After becoming Vajra-yogini, we again cultivate the emptiness of everything in order to be free from attachment to Buddha Pride.

  5. Reflection
    1. Am I now more open and less attached to things than before?
    2. Has my samadhi grown in strength?
    3. Do I have firm faith in the practice of Mahamudra? Do I have the desire to practice it and achieve its realization?


  1. Summary Word : Jump

  2. Recitation and Visualization

    From the emptiness -- just like a fish that jumps out of the surface of water -- all of a sudden one becomes Vajra-yogini.

  3. Three Tantric Forces

    • Body -- After completion of sadhana maintain the visualization that oneself and all sentient beings are Vajra-yoginis.
    • Speech -- Visualize all sounds to be the mantra of Vajra-yogini. Maintain the mantra chanting in all daily activities.
    • Mind -- Selflessly benefit others.

  4. Victorious Significance

    1. Understand emptiness without functioning to be not the final liberation. Only the compassionate activities that are based on emptiness may save sentient beings.
    2. Understand nirvana as eternal rest, not to be the final liberation; only the compassionate salvation activities constitute the final liberation.

  5. Reflection

    1. Can I realize the emptiness of things as they are?
    2. Can I benefit others selflessly?
    3. In all my daily activities can I stay in the Samadhi of Mahamudra?


Auspicious Completion!

First draft: Oct. 11, 1981
Revision: Jan. 16, 1987
English translation: Apr. 29, 1990

Supplemental Readings

The readings listed here are not directly related to Vajra-yogini, but the teachings found within them are very useful, and their basic structure is nearly the same as our Vajra-yogini Sadhana:

  1. The first reading is Chenian Booklet No.79 The Tara Meditation. It is included among the one hundred Chenian Booklets.

  2. The second reading is the White Tara Sadhana. It is written in Chinese, and it is this Sadhana that I used as the basic norm for the Vajra-yogini Sadhana. The Chinese title is



  1. The third and fourth readings are Chenian Booklets No.73 and No.74, The White and Red Avalokitesvara Sadhanas. The explanations Yogi Chen gives of these practices are very detailed and valuable.

  2. The fifth reading is Meditations on the lower Tantras. These are chosen from the collected works of the previous Dalai Lamas. It consists of simple daily meditation practices. It is edited by Glenn H. Mullin and published by Library of Tibetan Works and Archives, Dharamsala. India.

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