Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Ten Suchnesses is a ritual manual detailing a complex tantric system centered on the construction and activation of a mandala. The text functions as a technical guide for the practitioner, committing the reader to a rigorous sequence of visualization, empowerment, and mantra recitation. It integrates the spatial arrangement of deities—such as Mahābala and Acala—with specific meditative absorptions and the transformation of seed syllables into nectar and light. The work moves from the external architecture of the mandala to internal yogic stabilization and the performance of specific ritual actions, including the offering of torma and the practice of threatening. By linking these ritual stages to the 'suchnesses,' the text provides a structured path for the yogi to achieve success through the precise application of deity yoga and the management of wisdom-beings, ultimately aiming for a state of stable meditation and the liberation of obstacles.
Provenance
About this text
Offering a brief and definitive presentation of the Ten Suchnesses as taught in the Hevajra Tantra, the Daśatattva is a work of the classical Tibetan period. It is attributed to the Indian author Ḍombipa. The text was translated into Tibetan by Atīśa Dīpaṃkaraśrījñāna and zhu chen gyi lo tsa ba dge slong dge ba’i blo gros, and it is preserved in the Tengyur, volume ཉ, where it comprises nine pages. Within the canonical structure, it is situated in the Non-dual Tantra collection. The work enacts a ritual process beginning with homage to Mañjuśrī Kumārabhūta and prostrations to the Guru and the glorious Heruka. It details the technical requirements of the mandala, including the spatial arrangement of deities such as Mahābala, Acala, Uṣṇīṣacakravartin, and Sumbharāja, and provides instructions for the conferral of empowerment, the ritual of entry, and the offering of torma. A scholar or serious reader consults this text to examine the precise intersection of the Ten Suchnesses with the practicalities of deity yoga, the construction of the mandala site, and the specific requirements for the disciple's disposition during the process of empowerment.
Sanskrit title
Daśatattva
Indian author
Ḍombipa
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, zhu chen gyi lo tsa ba dge slong dge ba’i blo gros
Cite thisAnuvāda, “The Ten Suchnesses” (Toh 1229), machine draft, 2026.https://naxiai.com/tibetan/works/toh1229
Summary & commentary
Significance
This work is significant as a representative of the highly specialized ritual technology found in Indo-Tibetan Vajrayana, specifically regarding the use of mandalas for empowerment and protection. For the modern reader, it illustrates the intersection of geometry, linguistics (mantras), and psychology (visualization) used to engineer specific spiritual outcomes.
Structure
Passages
Section
Description
1-2
Introduction and Mandala Layout
Initial homage and the spatial placement of deities on the mandala spokes.
3-5
Empowerment and Ritual Entry
Instructions on the ritual of entry, the invitation of divine beings, and the transformation of seed syllables into offerings.
6-8
Yogic Practice and Visualization
Details on the three absorptions, the radiation of light from the heart, and the visualization of fire for liberation.
9-10
Mantras and Protective Rites
Specific Sanskrit mantras for the spokes and the rim of the wheel to ensure protection and efficacy.
11-12
Meditative Stability and Conclusion
Guidelines for the duration of meditation, the practice of threatening, and the ritual of departure.
Themes
Seed Syllable Transformation (4-6)
Mandala Architecture (2-3)
Ritual Efficacy and Success (11-12)
Mantra and Sound (9-10)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Daśatattva. In the language of Tibet: De kho na nyid bcu pa (The Ten Suchnesses). Homage to the Bodhisattva Mañjuśrī Kumārabhūta.
Having prostrated with devotion to the glorious Heruka and the Guru, I shall explain in brief the definitive presentation of the Ten Suchnesses as taught in the Hevajra Tantra.
Protection, empowerment, the torma offering, recitation, and the ritual of joy; the ritual of repelling, the accomplishment of the maṇḍala, the ritual of threatening, and the request to depart—these are the ten suchnesses taught by the Buddhas.
The meaning of this is as follows: Regarding the so-called "protection wheel," from the yellow seed-syllable PAṂ arises a variegated lotus. Upon a sun disk produced from the syllable RAṂ, there is a yellow seed-syllable BHRŪṂ; that completely transforms into a ten-spoked wheel. In its center, upon the hub of a sun disk, is a blue syllable HŪṂ; from its complete transformation arises Vajra Hūṃkāra. According to the ritual, ten seed-syllables HŪṂ reside upon the ten spokes, and from them arise the ten wrathful deities.
On the eastern spoke is blue Yamāntaka, holding a mallet. On the southern spoke is white Prajñāntaka, wielding a white club. On the western spoke is red Padmāntaka, holding a red lotus. On the northern spoke is black Vighnāntaka, holding a black vajra. On the northeastern spoke is black Takkirāja, holding an iron hook. On the southeastern spoke is Nīladaṇḍa, holding a black staff in his hand.
On the spoke in the southwest is Mahābala, black, holding a trident. On the spoke in the northwest is Acala, holding a black sword. On the upper spoke is Uṣṇīṣacakravartin, wearing a crown of Vairocana, holding a white wheel. On the lower spoke is Sumbharāja, wearing a crown of Akṣobhya, holding a black vajra. Vajra-Hūṃkāra, with Akṣobhya pressing down upon his head, holds a black vajra. The four wrathful deities of the east and so forth wear crowns of Vairocana, Akṣobhya, Amitābha, and Amoghasiddhi, respectively. In that same order, the wrathful kings residing in the northeast and so forth—Takkirāja, Nīladaṇḍa, Mahābala, and Acala—wear crowns of Akṣobhya, Vairocana, Amitābha, and Amoghasiddhi, respectively. All the wrathful deities have one face and two arms; their left hands are in the threatening gesture (tarjanī), and their right hands hold their respective hand-symbols. Their wrathful faces are round and red, with yellow hair bristling upward, emitting forms identical to themselves, threatening the Māras. They dwell upon sun disks and possess the radiance of sun maṇḍalas. Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka are stout with protruding bellies, adorned with snakes, and have yellow eyebrows bristling upward.
The statement that "the others possess the body of the display" refers to the first suchness. Now, the conferral of empowerment shall be explained. Having constructed the maṇḍala in the maṇḍala site in the proper sequence, the disciple is introduced into the maṇḍala by the ritual of entry. To the disciple who is free from pride, arrogance, and haughtiness, who lacks faith in others, and who views with intense faith, the secret empowerment should be bestowed according to the ritual through the seven [empowerments], such as the water, crown, vajra, and master empowerments. Following that, the ritual for the wisdom-gnosis empowerment should be performed. Having received the secret empowerment, the disciple’s mind is intensely joyful regarding the wisdom-gnosis. Through the ritual of correctly entrusting the wisdom consort—indicated by the sign of the bliss of union—the wisdom consort should be entrusted as taught in the scriptures. Whatever sign of bliss arises from receiving the correct entrustment of the wisdom consort is the wisdom-gnosis empowerment. Furthermore, that which is to be touched as taught by the sublime guru below is the fourth empowerment. This is the second suchness. Now, the torma offering shall be explained. Having uttered the secret mantra HŪṂ, one transforms oneself into the form of Śrī Heruka and visualizes the protection of all and the maṇḍala in front. Visualizing a red eight-petaled lotus situated in the center of a triple-layered source of phenomena (dharmodaya) according to the successive stages, one [visualizes] Viṣṇu and others dwelling in the immeasurable worlds above, starting with Gaurī.
One should draw in all the gods born of divine wombs, including Mahādeva, Maheśvara, Āditya, Candra, and so forth, together with their retinues. From the complete transformation of the seed-syllable Oṃ, one should meditate on [the deity] with two hands holding a vajra and bell, white in color, with a body embraced by his own Prajñā, standing with the right leg extended, blessed with the four limbs, wearing a crown of Vairocana, and being offered argha, drink, and so forth, with a mind free from attachment to food. In the center, upon the petals corresponding to their respective directions, the directional protectors are formed from the complete transformation of the seed-syllable Hūṃ, and they wear crowns of black Akṣobhya. Below, the nāgas—Karkoṭaka, Ananta, Vāsuki, Takṣaka, Kulika, Śaṅkha, Padma, and Mahāpadma—occupying their respective petals along with the asuras, are formed from the complete transformation of the seed-syllable A, and are red in color, wearing crowns of Amitābha; the latter is as described before. Below that, the food, drink, amṛta, and so forth, should be accomplished as amṛta itself. The sequence for this is as follows: from Yaṃ arises a wind maṇḍala, smoke-colored and bow-shaped; above that, from Raṃ arises a red fire maṇḍala; above that, from the complete transformation of the syllable A, arises a lotus vessel filled with food and so forth, blessed with the five seed-syllables, which melts through blazing and heating.
Upon that, the seed syllable Oṃ completely transforms into a moon, which melts into nectar. Together with perfumes, flowers, incense, victory banners, parasols, garments, music, and so forth, as well as drinks and the like, the master, facing toward the sounding of the bell, should offer the torma with the mantra beginning "Oṃ inda jama jala jaka..." and so on. Then, one should make offerings with Gaurī and the others, who emerge from the seed syllable at the heart of the wisdom-being (jñānasattva) at one's own heart and hold various offerings in their hands. Following that, one should offer praise with the verses beginning "Akṣobhyavajra, great wisdom..." Immediately after the praise, one should request the deities to depart with the mantra: "Oṃ vajrasattva samaya manupālaya | vajrasattva tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha | sarvakarmasu ca me cittaṃ śriyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān sarvatathāgata | vajra mā me muñca | vajrībhava mahāsamayasattva āḥ muḥ." This is the extensive torma offering.
Now, the concise torma offering will be shown. Possessing the deity yoga, the yogi, being supremely intent on sounding the bell, should summon the deities of the aforementioned reality (tattva) in their proper order—Gaurī and the rest—onto the red lotus in the center of the three source-of-phenomena (dharmodaya) triangles. In an instant, they are satisfied with the previously prepared torma by means of the mantras of Indra and the others. The remainder is as before.
This is the concise offering cake, the third suchness. Now, the recitation will be explained. Having first performed the three absorptions, the yogi, possessing the yoga of his own deity, immediately after meditating on the coemergent, should recall his own deity. From the seed syllable HŪṂ abiding upon a sun disk in the heart of the wisdom being (jñānasattva) at his own heart, light rays emerge and reach the body, speech, and mind of all beings without exception. Having drawn in all stains without exception, they should be reabsorbed into oneself. Again, viewing in that same way, one should perform the recitation of the mantra of one’s own deity, and having performed the offerings and so forth, one should arise. This is the recitation of the secret mantra, the fourth suchness.
The act of pleasing will also be described. If one sees those who harm the teachings, those who deceive the guru and the Buddha, or those intent on killing their father or mother, the yogi who possesses the clairvoyance (abhijñā) that perceives the virtuous and non-virtuous actions of others should, with a mind of compassion, seek to help them through generosity, respect, and so forth. Even if one must act harshly toward oneself, if one acts in that way repeatedly, one should continue to seek their welfare. If they do not listen to one’s words, then at that time, with a compassionate mind, one should perform the fierce activity (krūra-karman) as taught in the Śrī Hevajra Tantra. The sequence for that is as follows:
At the appropriate time, endowed with the application of the three absorptions (samādhi), light rays radiate from the seed syllable in the heart of the wisdom being (jñānasattva). Invoking immeasurable Buddhas, one should look upon the object of accomplishment who is performing such actions in the presence of those Buddhas and proclaim it to them. Following that, having invoked the maṇḍala deities along with their retinues, and having performed the offerings, praises, and the tasting of nectar (amṛta), one should invoke the principal deity of one’s own wheel by means of the light rays from the seed syllable in the heart of the wisdom being. One should visualize that [the deity] melts into the lotus via the vajra path and emerges in the form of Gaurī, holding a noose, a hook, and a hammer.
That Gaurī, having emanated her own light rays in the form of vajras, clears away the mantras, mudrās, and so forth of the object of accomplishment. Binding them with the noose and drawing them in with the hook, she summons them before the wheel. The yogin then makes this request to the wisdom being: "By the power of my essential nature, and through my attachment to the essence of Akṣobhya, I seek to abandon this body from which all base actions arise; therefore, you must take it."
Having thus made the request, the wisdom being is extracted by Gaurī with the hook and noose. With the hook in Gaurī’s hand, the intestines are drawn out from the root of the object of accomplishment’s navel. Immediately thereafter, the ascetic should apply them to the wrathful rite. Alternatively, visualizing [the victim] in the form of an animal, standing upright, vomiting blood from the mouth, trembling, without refuge, anointed with sesame oil, and naked—
Visualize that fire in the shape of a needle has thoroughly entered the path of that hair which is turned upward, and contemplate the seed syllable of fire at the heart; then, one should immediately liberate [the enemy]. Furthermore, having accomplished the wisdom-being as Akṣobhya and performed the offerings, praises, and tasting of the nectar (amṛta) according to the sequence of the ritual, one should visualize [the enemy] in the buddha-field of Akṣobhya. This is the fifth suchness of the "Delighting" [chapter].
Now, the reversal for the sake of meditation shall be taught. The principal deity, Uṣṇīṣacakravartin, has two hands holding his own hand-symbols: a wheel and a threatening gesture (tarjanī). Accompanied by wrath, he stands with his right leg extended upon a sun seat. Having taken the form of radiating light and receiving the empowerments and so forth, one should visualize him threatening the host of enemies and moving in a counter-clockwise rotation. Recite: Namaḥ samantabuddhānām | namaḥ samantanarṇām | namaḥ samantasanghānām | oṃ sitātapatra | oṃ vimala | oṃ śaṅkara | oṃ pratyamgira vajroṣṇīṣa cakravarti sarvayantra-mantra-tantra-mūla-karma-bandhana-tāḍana-kīlanam mama kṛte ye nakeina citta-kṛtaṃ tat sarvantu chinda chinda bhinda bhinda ciri ciri giri giri mara mara hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ. At the time of sleep, one should meditate after reciting this seven times. This is the sixth suchness of the reversal for the sake of meditation.
On birch bark or similar material, draw a ten-spoked wheel. On the eastern spoke:
This mantra should be written on the rim of the wheel: Namaḥ samantabuddhānām | Namaḥ samantadharmāṇām | Namaḥ samantasaṃghānām | Oṃ sitātapatra | Oṃ vimala | Oṃ śaṅkara | Oṃ pratyamgīra | Oṃ vajroṣṇīṣacakravarti | Sarvayantra-mantra-mūlakarma-bandhanaṃ tāḍanaṃ kīlanaṃ vāmakṛte | Yena kena cittakṛtaṃ tat sarvanta cchinda cchinda | Bhinda bhinda | Ciri ciri | Giri giri | Mara mara | Hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ | Phaṭ phaṭ phaṭ.
By this practice of self-protection, mechanical devices, mantras, and the like are destroyed. If the protection wheel is fashioned and tied to the upper arm, one will not be overwhelmed by the three realms. This is the reversal through writing; it is the seventh suchness.
Immediately following that, the accomplishment of the maṇḍala shall be described. The mantrin, facing west, should begin the accomplishment of the maṇḍala. One should visualize that the light rays from the seed syllable in the heart of the wisdom-being (jñānasattva) invite the maṇḍala residing in space, which then enters the lotus of one’s own consort. From that melting, one should emanate the principal deity of the wheel and the others in their proper order into the colored powder maṇḍala by means of one’s own seed syllable. Thereafter, one should perform the consecration of the eyes and so forth, up to the offerings, praises, and the tasting of the nectar (amṛta). This is the accomplishment of the maṇḍala; it is the eighth suchness.
Now, the practice of the threat shall be described.
When the yogi’s meditation on the mind has become somewhat stable and some signs have been attained, one should meditate for six months. Even so, if success is not achieved, then at that time, preceded by the yoga of one’s own chosen deity and preceded by the previously described ritual, the samaya, and so forth, one should meditate for eighteen months. If, even then, success is not achieved, then during the intervals between sessions, one should begin the application of the threatening rite. The sequence for this is as follows: the yogi, possessing the yoga of Akṣobhya and endowed with the three absorptions, should meditate on a black maṇḍala completely surrounding a black celestial palace.
Following that, having performed the offerings, praises, and the tasting of amṛta, one should invite the circle of Tathāgatas with light rays from the seed syllable at the heart of the wisdom-being (jñānasattva). These fall into a lotus maṇḍala, which is completely surrounded by a maṇḍala of fire. Visualizing them as terrified, frightened, and trembling, one should then, with light rays from that seed syllable, cause the assembly of Tathāgatas to melt through passion for wisdom. Emerging from the vajra path and undergoing transformation, they become the two-armed Yamāntaka. From the eight directions, one should strike with the kīla while reciting: oṃ āḥ vajrarāja akṣobhya kīlaya hūṃ phaṭ. This is the ritual of Akṣobhya. In all these cases, one should perform the striking and the one who strikes.
If one acts without attachment to the act of planting [the seed], success will be achieved; otherwise, it will not. This is the ninth suchness: the practice of threatening.
Following that, the request for departure shall be explained. The sequence for this is as follows: having emerged from the maṇḍala house and performed a peaceful homa, one re-enters the maṇḍala house and makes various offerings to the maṇḍala. Then, ringing a bell together with incense, one recites the verse:
Oṃ! You have accomplished all the benefit of beings;
Grant us accomplishments in accordance [with our needs].
Having departed to the realm of the Buddhas,
Please return once again.
Reciting the words "Muḥ," one should then visualize the maṇḍala circle generated from the colored powders departing to the buddha-fields. With the three syllables ending in "Muḥ," one sweeps the colored powders of the maṇḍala, places them in a fragrant vessel, and casts them into a river that flows to the ocean. One should smear the ground of the maṇḍala with cow dung, perform the purification with the ritual ending in the syllable "Muḥ," and offer the torma. This is the tenth suchness: the request for departure.
Through whatever merit I have accumulated by ascertaining these ten suchnesses, may the cataracts of ignorance of all beings be pacified.
The Daśatattva (Ten Suchnesses) composed by the master Ḍombipa is complete. [Translated] from the presence of the Indian abbot, the glorious Dīpaṃkaraśrījñāna, and...