Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text, titled Pratikarahṛdayaśatakanāma in Sanskrit, provides a technical manual for advanced Vajrayana meditative practices. It focuses on the realization of the non-dual nature of phenomena through a combination of visualization, breath control, and the manipulation of subtle energies. The work guides the practitioner through the visualization of deities such as Hevajra and Vajrasattva, the use of seed syllables (baṃ, aṃ, kaṃ, HŪṂ), and the dissolution of the four goddesses into Heruka to trigger non-conceptual wisdom (nirvikalpa-jñāna). By integrating the mind with the subtle body—specifically the channels (nāḍī) and the drop of bodhicitta—the text argues that the practitioner can transcend the duality of one and many. The reader is committed to a rigorous discipline of completion stage practices, including specific breath-work and the radiation and reabsorption of light, with the ultimate goal of attaining Buddhahood and the ability to benefit all beings.
Provenance
About this text
Offering homage to Hevajra, the Pratikarahṛdayaśatakanāma is a work belonging to the Non-dual Tantra collection. It is attributed to the Indian author Amitābhavajra. The text was preserved in the classical Tibetan tradition and appears in volume ཏ of the Tengyur, where it extends over seven pages under the Tibetan title go bar byed pa'i snying po brgya pa'i ming. The work enacts a meditative process centered on the nature of phenomena, which is expanded by the four joys and surrounded by the Vajrayoginīs. It argues that the nature of mind is like a mirror and instructs the practitioner to meditate on reality as an immovable butter lamp, undisturbed by the wind and free from the duality of one or many. By meditating that the body does not exist apart from the mind, the practitioner recognizes that the drop of bodhicitta is the mind within which all phenomena appear. A scholar or serious reader consults this text today to examine these instructions on abandoning afflictions and overcoming the obscurations that prevent the arising of wisdom, specifically through the realization that form and other phenomena lack intrinsic nature.
Cite thisAnuvāda, “One Hundred Terms that are the Essence of Bestowing Understanding” (Toh 1267), machine draft, 2026.https://naxiai.com/tibetan/works/toh1267
Summary & commentary
Significance
The work is significant for its detailed synthesis of deity yoga and the subtle body system typical of the Anuttarayoga Tantra tradition. For the modern reader, it illustrates the precise intersection of visualization and physiological control used in Indo-Tibetan Buddhism to induce altered states of consciousness and non-conceptual awareness.
Structure
Passages
Section
Description
1-2
Preliminary Homage and Nature of Reality
Invocation of Hevajra and instructions on meditating on the immovable nature of reality.
3-5
Mind-Body Integration and Visualization
Instructions on the non-duality of mind and body, the use of light radiation, and the visualization of seed syllables on lotuses.
6-7
Completion Stage and Subtle Body Manipulation
Technical guidance on breath control, channel pressing, and the dissolution of goddesses into Heruka to produce non-conceptual wisdom.
8-9
Ontological Analysis and Final Dissolution
A philosophical examination of the non-establishment of the body and the final dissolution of the Tathāgatas into a single drop of bodhicitta.
Themes
Non-duality and Non-conceptual Wisdom (2, 7, 8)
Subtle Body and Bodhicitta (3, 7, 9)
Deity Yoga and Seed Syllables (1, 4, 5, 9)
Breath and Energy Control (6, 7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaOne Hundred Terms that are the Essence of Bestowing Understanding·
In the language of India: Pratikarahṛdayaśatakanāma. In the language of Tibet: The Names of the Hundred Heart Mantras that Bring Understanding. Homage to Hevajra!
Why is homage paid? Because the nature of all phenomena is expanded by the four joys, and that [nature] is surrounded by the Vajrayoginīs. It possesses the glory of the four emanation wheels; for that reason, homage is paid. Homage is also paid to the Master. Why is homage paid? Because he has realized the ultimate meaning through the wisdom that does not conceptualize cause and effect as two, and he is exceedingly beautiful through great bliss. Furthermore, because he brings understanding to the disciples, he is the "Heart Mantra that Brings Understanding." For that reason, homage is paid to that Master.
Next, the heart of the meaning shall be explained. As for the term "Hevajra," one's own mind-essence is Hevajra. Why is it one's own mind-essence? Because it is free from all conceptual constructions, and because it is unarisen and unceasing. Since the essence of Heruka is without decrease or increase, in actual fact, one should visualize the bodhicitta at one's own heart like a moon. From that, for the sake of the benefit of beings, it is the drop (bindu) that possesses the emanation and withdrawal of various emanations. Yet, even the mere emanation and withdrawal are unnecessary; one should always meditate upon the drop itself. It is also called the "maṇḍala" because of the emanation [of deities] therein. That is also the very nature of the five aspects of wisdom.
Meditate on that very reality like a butter lamp undisturbed by the wind. It is free from being one or many and is immovable. That is what is called the "deity of the maṇḍala." It is also the essence of the four joys that dispel all darkness. The yogi who meditates on that constantly abandons all afflictions. One should understand that all things, such as form and so forth, are without intrinsic nature; they are not to be abandoned. What is called the "essence of all phenomena"? It is the very essence of all things. Meditating on emptiness and one's own mind as inseparable is the knowledge of the meaning of natural joy. When one realizes emptiness and one's own mind without conceptualization, that itself is the fruition. This is because the five aggregates are the nature of the five Tathāgatas. Furthermore, the manifestation of that through meditation is the fruition. As for the "ḍākinī," it is because one's own channels are the nature of the ḍākinī. Meditation on that is the cause, and knowing them as ḍākinīs is the fruition. The inexpressible mind pervades all phenomena. Furthermore, what is called the "mudrā" is all the forms of appearance and existence. What is called the "hand-symbol" (cihna) refers to all colors. For the yogi who meditates in that way, the arising of mental bliss is called the "yogi who meditates on the vajra and lotus." One meditates on all phenomena, such as the aggregates and so forth, as being of one taste. If the mind does not exist apart from the body, [then...]
One should meditate that the body does not exist apart from the mind. When meditating in that way, the sun and the moon rest within that drop of bodhicitta. That very drop is the mind, and within that mind, all phenomena appear. It is explained that the nature of mind is a mirror. Just as a face does not appear in a mirror stained with red pigment, wisdom will not arise as long as the obscurations of one’s own conceptual thoughts have not been cleared away. Therefore, one will become exactly as one meditates; once one’s own mind has been stabilized, all internal and external phenomena should be gathered into that drop by its rays of light and meditated upon, remaining stable in that very way. Furthermore, one should meditate for a long duration. If one asks why one meditates in that way, it is to eliminate the conceptualization of self and other, and to realize that there are no phenomena apart from the mind. One should always delight in such meditation. By means of that, one should also constantly enjoy the five sensory pleasures. No matter how one enjoys them, it will not become a fault; rather, it will become the cause for attaining accomplishment (siddhi) and will not become a bond. If one meditates in that way for six months, the signs will arise: first, warmth is generated; second, emanations are displayed; third, one arrives wherever one thinks of; fourth, the ūrṇā-kośa (the hair-treasure) between the eyebrows curls to the right; and fifth, the five superknowledges (pañcābhijñā) arise. In the sixth, from the drop at the heart, one is able to emanate and reabsorb all sentient beings of the three realms from that drop which perceives the sentient beings of the three realms.
Thus, by performing the benefit of beings through the radiation and reabsorption [of light], one becomes Vajrasattva. Even if one is unable to do so for six months, it is taught that subtle signs will arise in half a month. If one meditates in that way, one will become a Buddha. One should abandon conceptualizations of signs and meditate constantly. One should meditate on all phenomena as being like an illusion. If one asks, "If all phenomena are meditated upon as emptiness, how is the benefit of beings to be accomplished?" It is, for example, like not seeing the objects left behind in the dark; when light is brought in, the substances are seen. Likewise, because one is obscured by one's own conceptualizations, the authentic reality is not seen. By meditating on the aforementioned meaning, the light of omniscient wisdom will arise. Now, the characteristics of body and speech will be explained. Furthermore, it is not that the characteristic of the mind is not explained; that which is called "The All-Destroyer" is the nature of the arising of non-conceptual wisdom, the non-duality of method and insight. That is called the "Middle Way." Why is it called the "Middle Way"? Because it is without beginning or end. Because it abandons existence and non-existence, it abides in the interval between those two. That which is called "existence" is known as "The Tasting One" (Rasāyanī); that which is called "non-existence" is known as "The Hanging One" (Lambā). If one asks what those two are like, they are to be seen in the wheel of perfect enjoyment (saṃbhogacakra). Where is "The All-Destroyer" to be known? It is to be known at the time when the two become one. One should visualize the syllable vaṃ in each of the two, the Adam's apple and the throat.
From the two, visualize two water maṇḍalas, and upon each, visualize a syllable baṃ. Visualize that these transform into lotuses. On the pericarp of the lotus on the left, visualize aṃ; on the pericarp of the lotus on the right, visualize kaṃ. Meditate in that manner for as long as possible. Then, visualize the two syllables transforming into a sun and a moon. Visualize aṃ and kaṃ upon the sun and moon. Meditate on that for a long time. Furthermore, by clenching the teeth and inhaling the breath, the sun and moon become non-dual and non-conceptuality arises. If one is unable to clench the teeth and inhale the breath, one should press the two channels of enjoyment (bhoga-nāḍī). By that, wisdom will also arise. By meditating in that way, bliss will first arise. Through that, the wisdom of non-conceptuality will certainly arise. If one asks what that non-conceptuality is like: it is because it is free from both the sign and the basis of the sign. The yogi who abides in that sees all phenomena as being like the eight examples of illusion. By meditating in that way for six months, the accomplishment of speech (vāg-siddhi) will be attained. If one asks what that is like: whatever is spoken will become true. By meditating in that way, one will be blessed by Amitābha. This concludes the suchness of speech. Now, the suchness of the body will be explained. At the forehead, visualize a wind maṇḍala from yaṃ. Upon that, visualize oṃ. Visualize that from oṃ, it becomes a moon maṇḍala. Between those two, visualize oṃ. Meditate in that way for a long time.
In that way, having generated the absorption at the forehead and performed the completion stage, one should perform either the clenching of the teeth with the drawing in of the breath, or the pressing of the two channels with the drawing in of the breath. This is in accordance with what was explained from the first section showing the suchness of speech—the arising of bliss—up to the seeing of the illusion-like and so forth. For the yogi who abides in that, Vairocana will grant blessings. This concludes the teaching on the accomplishment of the body. The accomplishment of the body is the ability to emanate the body in various forms. The suchness of the body is complete. Up to this point is the stage of the beginner. Now, the suchness of the winds will be explained: eighteen blinks of the eyes are called one ghaṭikā. One ghaṭikā emerges from the right nostril and is of the nature of the sun. One ghaṭikā emerges from the left nostril and is of the nature of the moon. Each breath of the right and left should be understood as having four [aspects]. Among those, the four that emerge downward are of the nature of water. The four that emerge upward are of the nature of fire. The four that emerge from the sides are of the nature of wind. The four that emerge straight ahead are of the nature of earth. Those four are the nature of Locanā and the other goddesses. The space between the two nostrils is space; that is the nature of Heruka. The four goddesses are gathered within Heruka. At the time of their gathering, non-conceptual wisdom will arise.
If one asks by what cause non-conceptual wisdom (nirvikalpa-jñāna) arises: when the four goddesses dissolve into Heruka, all the channels (nāḍī) become filled with bodhicitta. If one asks how the four goddesses dissolve into Heruka: after the right wind has flowed and entered for one ghaṭikā, it emerges from the left; without allowing it to enter there, it is drawn back to the right. Because it does not remain on the right but enters the left, it meets the central Heruka. The left should be understood in the same way. Therefore, it is called "the dissolution of the four goddesses into Heruka." The oral instructions (upadeśa) for this should be learned from the mouth of the Guru.
Thus, at the time when the four goddesses dissolve into Heruka, all accomplishments (siddhi) should be understood as being of the nature of great bliss (mahāsukha). From the ghaṭikā until the dissolution of the four goddesses into Heruka is called the "suchness of the winds" (vāyu-tattva). By that, the fire of great passion (mahārāga) is ignited, causing the four wheels (cakra) to melt into light, and non-conceptual wisdom arises. All external and internal phenomena are one's own mind; knowing them to be the nature of mind is called "burning the phenomena." Knowing their nature is called caṇḍālī. All the aggregates (skandha) and so forth are burned. What is that? It is the mind. That very mind is called the "All-Subduer" (Sarvabhañjinī). Knowing everything to be the nature of mind is called "the flowing of nectar" (amṛta). This concludes the suchness of the mind.
Now, the ultimate suchness (paramārtha-tattva) will be explained: the nature of speech is not established.
If one asks why it is not established: it is because the very basis of speech, the body, is not established. If one asks why the body is not established: it is not established because it is devoid of [inherent] analysis. Furthermore, if that body were something that possessed its own intrinsic nature, it would be illogical for diverse cognitions such as desire to arise within a single female body. Since the basis is not established, it is because the basis is not established. For example, it is like the sound of a lute, which arises from a collection of causes and conditions; therefore, its lack of intrinsic nature is evident. In that regard, diverse cognitions arise toward a single entity or characteristic: the yogi perceives it ultimately as non-dual wisdom, whereas others perceive it as manifold through the power of conceptual construction. Therefore, by abiding in the lack of intrinsic nature, compassion arises for all sentient beings. In order to bring sentient beings to liberation, one enters into an absorption such as the aforementioned. Having entered, one attains the fruit and generates the mind of enlightenment to act for the benefit of sentient beings. Regarding the vajra-like absorption: the yogi visualizes a wind maṇḍala from the syllable yaṃ in the space before them, and upon that, generates a fire maṇḍala from raṃ. Upon that, they generate a water maṇḍala from vaṃ. Upon that, they generate the source of phenomena (dharmodaya) from dhāṃ. Upon that, a lotus from paṃ. Upon that, a crossed vajra from khaṃ. In the center of the vase, upon a sun maṇḍala, is the syllable hūṃ hūṃ, which is the nature of the body, speech, and mind.
From that, five rays of light, the nature of the five colors, are emanated. The Tathāgatas together with their heirs and the gurus are invited and dissolve into the syllable HŪṂ itself. By dissolving into the HŪṂ, it becomes a single drop of bodhicitta extending from the HŪṂ down to the wind mandala; one should visualize the syllable HŪṂ residing within that drop. One’s own wind then invites that very drop, and one should visualize the aforementioned HŪṂ at the tip of the nose. By meditating in this way day and night, signs will arise, such as the mirage and so forth. If one meditates as described above, from the arising of mental bliss, one will meet the Buddhas and Bodhisattvas.
By the root of virtue, stainless and pure, obtained by all sentient beings without exception in the three realms through the composition of this Gokye Nyingpo (The Essence that Opens Understanding), may the web of conceptualization be cleared away and unsurpassed awakening be attained.
This Gokye Nyingpo, which brings understanding of all phenomena, was composed by the great master Ananta Vajra (Nangwa Thaye Dorje). It is divided into seven stages and brings understanding of all phenomena through one hundred verses. It was granted in person to Ananta Vajra by the glorious Hevajra, and he composed these syllables. This concludes the Gokye Nyingpo, composed by the great master Ananta Vajra from the glorious Hevajra cycle.