Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Five Commitments (Samayapañca) is a ritual manual focused on the conduct and implementation of the gaṇacakra (feast circle) within a Vajrayana framework. The text outlines the physical and symbolic requirements for the assembly, including the specific materials for the leader's seat and the role of the consort. It emphasizes the integration of aesthetic and somatic practices, such as song and dance, as essential protections for the practitioner and the circle. The work commits the reader to a strict set of behavioral protocols, ranging from the management of disputes and silence to the sophisticated use of 'poison'—the transformation of negative or dangerous elements—to achieve spiritual liberation. By detailing the ritual prerequisites and the internal state of the practitioner (specifically the state of Heruka), the text argues that precise adherence to these samayas is the necessary support for attaining supreme accomplishment and authentic bliss.
Provenance
About this text
Explaining the ritual of the beautiful gaṇacakra, the Samayapañca is a work of the Non-dual Tantra tradition. It is attributed to the Indian author Padmākara. The text was translated into classical Tibetan by khams pa lo tsa ba ba ri d+harma kirti and is preserved in the Tengyur, volume ཉ, where it extends over five pages under the Tibetan title dam tshig lnga pa. The work enacts the protocols of the feast circle, detailing the physical requirements for the assembly—such as the use of clay ornaments and seats made from tiger or human skin—and the role of the consort, whether external or a product of awareness. It argues for the integration of song and dance as a means of protection and a method for bringing the world under control through the reality of mantra recitation. A scholar or serious reader consults this text today to examine the specific behavioral and somatic requirements of the gaṇacakra, including the meditative concentrations and ritual protections necessary to achieve the supreme accomplishment of authentic bliss.
Cite thisAnuvāda, “The Five Commitments” (Toh 1224), machine draft, 2026.https://naxiai.com/tibetan/works/toh1224
Summary & commentary
Significance
This work is significant for its depiction of the transgressive and esoteric elements of the Tantric tradition, such as the use of corpse-seats and the alchemy of poison. For the modern reader, it provides primary evidence of how ritualized social spaces like the gaṇacakra were used to dismantle conventional boundaries to achieve non-dual realization.
Structure
Passages
Section
Description
1
Introduction and Homage
Opening homage to Vajrasattva and the establishment of the text's titles in Sanskrit and Tibetan.
2
Ritual Arrangement
Instructions on the physical setup of the assembly, including the leader's seat and the presence of a consort.
3
Protective Practices
The role of song and dance as a means of protecting the gaṇacakra and controlling the world.
4
Conduct and Discipline
Guidelines on handling hunger, disputes, and the necessity of silence or departure.
5
Advanced Transformation
The relationship between speech, mantra, and mudra, and the use of poison to overcome poison while abiding in the state of Heruka.
6
Conclusion and Dedication
A brief summary of the ritual's purpose and a dedication of merit for the attainment of Vajrasattva.
Themes
Ritual Space and Materiality (2)
Somatic Practice (Song and Dance) (3)
Ethical Conduct and Conflict Resolution (4)
Tantric Transformation (Poison) (5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Samayapañca. In the language of Tibet: Dam tshig lnga pa (The Five Samayas). Homage to the glorious Vajrasattva!
Having paid homage to the compassionate heart of the glorious Vajrasattva, who bestows the supreme accomplishment of all authentic bliss without exception, I shall explain the ritual of the beautiful gaṇacakra (feast circle), which is extremely hidden in the glorious secret tantras and other sources.
The practitioner, on special nights, and as often as possible every day, or even every month, should perform the gaṇacakra that transcends the ordinary wheel. In a cemetery free from harm, a hermitage, the bank of a pond, a grove, the shore of a lake, a river, a mountain valley, or one’s own home—any such place that yields fruit—one should perform the wheel.
One who has received the authentic lineage, who is glorious, contented, and compassionate, who is unattached to worldly dharmas, and who has completely abandoned craving, causes, and so forth; who speaks pleasantly with a smiling face, who is patient, stable, and possesses diligence—such a person is taught by the glorious Vajrasattva to be the leader of the gaṇacakra.
By that very authentic wheel, the disciples are completely freed from craving and the like. Having received empowerment, being intelligent and patient, and possessing diligence, mindfulness, and so forth, they should practice the conduct of the samayas according to the order of seniority. Even those who have not received empowerment should not be excluded; the practitioner should perform that wheel. Adorned with flowers, incense, ointments, lamps, various feasts, and drinks, and provided with bedding and virtuous qualities—
[End of passage]
To a multitude or an assembly of noble beings. Then, the seat of the leader of the assembly should be made from a corpse, a tiger skin, or a human skin. The ornaments should be made of clay. Embraced by a consort who is not external, surrounded by one's own disciples, he too should embrace a consort of his own awareness. If unable to do so, he should act through meditative concentrations. The disciple should be knowledgeable of the ritual and mindful, endowed with diligence and patience, devoted to the guru, and intelligent. One should appoint such a person as the karmavajra. Even if they have received empowerment, one should not show the wheel from afar to those who are malicious, those who have attained [realization], those who possess [the lineage], or those who have not received empowerment. The guru, having meditated on great bliss, should offer a bali offering to all the bhūtas. Having purified the powers and so forth, he should worship his own body with flowers. He should give a vessel to each of all [the disciples], and offer two vessels to the guru. Likewise, the food, drink, and so forth should be doubled. Then, in the hearth of his own face, he should offer the arghya of consciousness. With the hands as the darvī ladle, he should mentally burn the powers and so forth in the fire. Through the inner homa of the self, he should satisfy his own chosen deity. He should please [the deity] with songs and so forth, and repeatedly utter symbolic words. He should know how to rely, according to the ritual, upon the five nectars, the five lamps, and the eight consorts of noble family. He should perform the dance in the form of Heruka, knowing the kola and so forth as much as he can. Through mindfulness, the yogi should act without forgetfulness. With a mind attached to meditation, he should always familiarize his mind [with the practice].
Vajradharma and the Buddhas,
The yoginīs and the hosts of mothers—
One should practice song and dance,
And perform song and dance most excellently.
This itself is the protection of the gaṇacakra;
One should likewise protect oneself.
By this, the world is brought under control;
This is the reality of mantra recitation.
Constantly singing songs,
And wherever one always dances,
Having placed the leader of the gaṇa in front,
One should then indicate the scents.
The scent of garlic is the first,
Then the scent of vulture [flesh] as well.
Then the scents of camphor and sandalwood—
These are to be indicated within the expanse of song.
The sounds are like the calls of swans and bees;
At the end of the sounds, one hears
The cries of jackals as well—
These are indicated in the outer pleasure grove.
If anything is not found,
Or if one fears an unsuitable vessel,
The five nectars, the five meats, and so forth,
Should be thoroughly examined through meditative concentration.
Blessed by the Lord of the Mandala,
In order to accept the faults of the vessel,
That vessel, together with the Māras,
Neither too fast nor too slow,
To avoid the contempt of vighnas and the like,
One should take it with the lotus mudrā.
Without making a slurping sound and without distraction,
Having drunk a little and then filled it well,
Through the distinction of prostration,
With whichever mudrā it should be offered,
The practitioner should repeatedly
Prostrate to all of them.
If the vessel is placed on the ground
Or given to another,
It is as if the seed in the hand were severed;
One should not drink it all oneself.
As for the food and drink oneself,
Even if one is extremely hungry, one should not take [food]. Whatever disputes and the like occur, one should then be expelled. Alternatively, if one is unable to expel them, at that time, by binding them to sin, one should either go elsewhere oneself or remain in silence. Regarding the action-vajra, drinking, and so forth, there is no fault even if one takes [them] oneself. If one goes outside due to the force of one's conduct, that should not be prohibited. Through manifest pride and hatred, if one disparages others or speaks with words that are not sublime, one should abandon such talk of dispute and even unpleasantness. If one engages in what is prohibited, one should quickly perform the ritual for healing the root downfalls and gross infractions; that is known as the ritual for rising [from a downfall]. Once the Vajra Master is satisfied, one should offer a torma in the interim. The stream of songs, dances, and so forth should be permitted by his command. In the activities of the gathered assembly, one should be careful with one's hands, feet, and so on. Because of the cause of extreme heedlessness, one should not consume excessive drink. Through excess, one becomes distracted; through distraction, yoga is disturbed; and when yoga is impaired, there is no accomplishment. The activities of Māra are difficult to avert. Whoever is able to guard the mind should worship both oneself and others. Through the purity of various forms and so forth, one will thereby attain accomplishment. Even for a single moment, the wise should not, with effort, dwell in the form of another, nor in a mind that is ignorant and malicious, nor in the pursuit of accomplishments for the sake of desired siddhis. Whatever movements and stirrings of the body there may be, [one should remain mindful].
As many as are the utterances of speech, so many are the mantras and mudrās. Abiding in the state of glorious Heruka, by one who knows the reality of poison, the poison itself is used to overcome poison—just as those who would die from a fragment of poison are saved. If some, due to other busy engagements, are unable to remain for a long time, they should prostrate, request permission, ask for forgiveness, and then depart. The activities taught in this and other tantras should be performed with leisure; for if they are done hastily, they cause the yogi to lose his joy. Thus, in the great gaṇacakra, for the sake of empowering one’s own disciples, through the power of meditation and so forth, accomplishment will be attained in this very life. Likewise, in this context of meditation and so forth, if one is also clear in the instructions and free from downfalls, accomplishment will be achieved within sixteen lifetimes. The guru should not give the final torma, nor the outer remaining torma. The practitioner should prostrate and make aspirations: "To the one who has transcended all conceptual thought, the union of existence and peace, the eternal and unchanging, the supreme Yoginī who delights in the flavor of incomparable bliss, I prostrate! Through this merit of mine, may the means to completely destroy the aggregates of conceptualization, joined with the Vajra-limbed One, be swiftly revealed!" Having prostrated with all things, the glorious gaṇacakra is concluded. One should remain as is comfortable. This is the stage of the guru that has been obtained.
In order to bring this to mind, I shall briefly describe the ritual; may the learned be patient with me. Whatever merit I have gained by clearly writing this ritual of the gaṇacakra, the prerequisite for qualities and the support for all accomplishments, by that may I swiftly attain the glorious Vajradhara, who is devoted to the fortunate realm, and may I attain the Mahāmudrā of peace, liberated from becoming. This concludes the Pañcasamaya composed by the master, the glorious Padmasambhava. It was translated, edited, and finalized by the Khampa translator Bari Dharmakīrti at the glorious Vikramaśīla Monastery, the source of reasoning.