Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Ten Suchnesses is a ritual manual focused on the practical application of tantric technology, specifically within the context of the Hevajra Tantra. The text outlines a series of complex visualizations and ritual procedures designed to achieve specific spiritual and mundane outcomes. It guides the practitioner through the construction of mandalas, the invitation of deities and worldly protectors, and the use of seed-syllables to manifest offerings and fire. A significant portion of the work is dedicated to wrathful activities, including the 'threatening rite' and the 'accomplishment of the threat,' which involve the visualization of suffering animals and the creation of protective wheels inscribed with mantras. The text commits the reader to a rigorous path of meditative absorption and precise ritual execution, emphasizing that ultimate accomplishment depends on the practitioner's ability to act without attachment to the agent, the object, or the action itself.
Provenance
About this text
Explaining 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 Vimalakīrtipāda. The text was translated into Tibetan by Mar pa chos kyi blo gros and is preserved in the Tengyur, volume ཏ, where it comprises nine pages. Within the canonical structure, it is situated in the Non-dual Tantra collection. The work enacts a series of ritual procedures and visualizations, beginning with homages to the Bodhisattva Mañjuśrī Kumārabhūta, the protector Heruka, and the Guru. It details the specifics of the maṇḍala, including the placement of figures such as Mahābala, Acala, Uṣṇīṣacakravartin, and Sumbharāja, and provides instructions on the conferral of secret empowerment upon the disciple. A scholar or serious reader consults this text to examine the precise requirements for constructing the maṇḍala hall and the subsequent ritual of entering the maṇḍala, as well as the conceptualization of the līlā-kāya as the first suchness.
Cite thisAnuvāda, “The Ten Suchnesses” (Toh 1323), machine draft, 2026.https://naxiai.com/tibetan/works/toh1323
Summary & commentary
Significance
The work is significant as a representative of the translation activity of Marpa Chökyi Lodrö, a pivotal figure in the transmission of the Kagyu lineage. It illustrates the integration of protective rites and wrathful visualizations within the broader framework of Indo-Tibetan tantric practice.
Structure
Passages
Section
Description
1-6
Preliminary and Mandala Construction
Includes homages, the description of deities on the spokes of a wheel, and the visualization of the mandala and offerings.
7-8
Wrathful Activity and Visualizations
Instructions on performing wrathful activities according to the Hevajra Tantra, including a specific visualization of an animal in distress.
9-10
Protective Rites and Mantras
Details on the 'suchness of reversal,' involving the drawing of a ten-spoked wheel and the inscription of specific mantras.
11-12
Threatening Rites and Accomplishment
Guidelines for the threatening rite, the ritual of Akṣobhya, and the necessity of non-attachment for successful accomplishment.
Themes
Mandala Visualization (2-6)
Wrathful and Threatening Rites (7-12)
Mantra and Seed-Syllable Application (5-10)
Non-attachment in Ritual Action (12)
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 protector Heruka and to the Guru, I shall briefly explain the ten suchnesses as taught in the Hevajra Tantra. Protection, empowerment, torma, recitation, and the joyful [feast], the reversal [of obstacles], the accomplishment of the maṇḍala, the purification of misdeeds, and the request to depart—these are the ten suchnesses spoken of 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 arising from the syllable A, there is a yellow seed-syllable BHRŪṂ; that completely transforms into a ten-spoked wheel. In the center, upon a sun maṇḍala, a blue HŪṂ completely transforms into Vajra Hūṃkāra. According to the ritual, the ten seed-syllables situated on the ten spokes generate the ten wrathful deities.
On the eastern spoke is blue Yamāntaka, holding a mallet. On the southern spoke is white Prajñāntaka, holding a club. On the western spoke is red Padmāntaka, holding a lotus. On the northern spoke is black Vighnāntaka, holding a vajra. On the Ishāna spoke is black Takkirāja, holding an iron hook. On the Agni spoke is blue Nīladaṇḍa, holding a black staff in his hand.
On the spoke in the southwest is Mahābala, holding a trident. On the spoke in the northwest is Acala, wielding a black sword. On the upper spoke is Uṣṇīṣacakravartin, wearing a crown of Vairocana and holding a white wheel. On the lower spoke is Sumbharāja, wearing a crown of Akṣobhya and holding a black vajra. The head of Vajra-hūṃ-kāra is adorned with Akṣobhya, and he holds a black vajra. As for the four wrathful deities of the east and so forth, they are respectively crowned with Vairocana, Akṣobhya, Amitābha, and Amoghasiddhi. In that same order, the kings of desire—Takkirāja, Nīladaṇḍa, Mahābala, and Acala—of the northeast and so forth, are crowned with Akṣobhya, Vairocana, Amitābha, and Amoghasiddhi. 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 open, with round, red eyes, yellow hair bristling upward, and forms that terrify 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 are the colors of the līlā-kāya (playful body) is the first suchness. Now, the conferral of empowerment will be explained. Having constructed the maṇḍala in the maṇḍala hall in the proper sequence, and having performed the ritual of entering the maṇḍala and the accomplishment of the maṇḍala, one should bestow the secret empowerment upon the disciple according to the ritual—consisting of the seven [empowerments] such as water, crown, vajra, lord, and name—for one who is free from even the slightest pride, arrogance, or haughtiness, and who looks [upon the ritual] with intense faith. Following that, the ritual for the wisdom-gnosis empowerment is performed.
Having received the seven [empowerments] along with the ritual, and having received the secret empowerment, the mind is intensely joyful regarding the wisdom-gnosis. When the sign of the bliss of union with wisdom is indicated, the wisdom [consort] should be entrusted according to the ritual taught in the scriptures. That sign of bliss which arises from receiving the authentic entrustment of the wisdom-gnosis is the wisdom-gnosis empowerment. Furthermore, that which is to be realized through the instruction of the sublime guru below is the empowerment itself. This is the second suchness.
Now, the third suchness, the bali (offering cake), will be explained. By reciting the secret mantra HŪṂ, one transforms into the form of Śrī Heruka. One should visualize the protection in all directions and the maṇḍala in front. In the center of the triple-layered dharmodaya (source of phenomena), according to the successive order of the higher and higher [stages], [the deity is placed].
Visualize an eight-petaled red lotus. Upon it, invite all the infinite world-systems of Viṣṇu, Maheśvara, Maheśvara, Āditya, the Moon, and so forth—those who cause the destruction of the infinite worlds—along with all their birthplaces and retinues. From the complete transformation of the seed-syllable Aṃ, [visualize] the two-armed [deity] holding a vajra and a bell, white in color, with a body embraced by his own consort, standing in the ālīḍha posture, blessed with the four limbs, wearing a crown of Vairocana, and being served with argha, drink, and so forth; one should meditate with a mind free from attachment to food. In the center, upon the petals corresponding to the directions of the world-protectors, from the complete transformation of the seed-syllable Hūṃ, is Mahākāla, wearing a crown of Akṣobhya. Below, on the petals of their respective directions, are Karkoṭaka, Ananta, Vāsuki, Takṣaka, Kulika, Śaṅkha, Padma, and Mahāpadma, together with the asuras; from the complete transformation of the seed-syllable A, they are red in color and wear crowns of Amitābha, while the rest is as before. Below that, the food, drink, nectar, and so forth, should be accomplished as nectar itself. The sequence for that is as follows: from Yaṃ, a wind maṇḍala, smoke-colored and bow-shaped;
Above that, from RAṂ, arises a red maṇḍala of fire. Above that, from the complete transformation of the syllable A, arises an excellent lotus vessel filled with food and so forth. It is blessed by the five seed-syllables and melts through blazing and heat. Above that, from the complete transformation of the seed-syllable OṂ, the moon is turned into nectar. Together with perfumes, flowers, incense, victory banners, parasols, garments, 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 YAMA JALA YAKṢA, and so on.
Then, from the seed-syllable at the heart of the wisdom-being (jñānasattva) at one’s own heart, Gaurī and the others emerge, holding various offerings in their hands and so forth. Following that, one should offer praise with the verses beginning: Akṣobhyavajra-jñāna, and so on. Immediately after the praise, one should request the deities to depart with the mantra: OṂ VAJRASATTVA SAMAYA MANUPĀLAYA VAJRASATTVA TVENOPATIṢṬHA DṚḌHO ME BHAVA SUPOṢYO ME BHAVA SUTOṢYO ME BHAVA ANURAKTO ME BHAVA SARVASIDDHIM ME PRAYACCHA SARVAKARMASU CA ME CITTAM ŚREYAḤ KURU HŪṂ HA HA HA HA HOḤ BHAGAVĀN SARVATATHĀGATA VAJRĀMĀMUCCHA VAJRĪBHAVA MAHĀSAMAYASATTVA ĀḤ MUḤ.
Now, the condensed torma offering will be explained. The deity-yogi, intent on sounding the bell, should proceed as follows.
In the center of the triangular source of phenomena (dharmodaya), upon a red lotus, the deities previously mentioned are summoned in their proper order by Gaurī and the others. In an instant, they are to be satisfied with the previously prepared torma and the mantras of Indra and the other deities; the remainder is as before. This is the concise torma ritual. This is the third, the suchness of the torma.
Now, the recitation will be explained. A yogi, possessing the yoga of his own deity preceded by the three absorptions (samādhi), immediately after meditating on the coemergent, recollects his own deity. At his heart is the wisdom-being (jñānasattva); at the heart of that, upon a sun disk, is the seed-syllable HŪṂ. From this, light rays emerge, clearing away the stains belonging to the body and speech of all sentient beings. These rays then re-enter oneself, and one recites the mantra of one’s chosen deity. It should be viewed in that same manner. Having recited the secret mantra and performed the offerings and so forth, one should arise. This is the fourth, the suchness of mantra recitation.
The act of exorcism will also be described. Having seen those who harm the teachings, those who deceive the guru and the Buddha, or those intent on killing their father or mother, a yogi who possesses clairvoyance regarding the virtuous and non-virtuous actions of others should, with a compassionate mind, diligently apply methods such as generosity and summoning. Even if one does not personally commit the evil act, one should repeatedly strive to perform the action in that way. If they do not listen to one’s words, [one should proceed].
At that time, one endowed with compassion should perform the wrathful activity as taught in the Śrī Hevajra Tantra. The sequence for this is as follows: during the intervals between sessions, while maintaining the application of meditative absorption (samādhi), light radiates from the seed syllable in the heart of the wisdom being (jñānasattva). Inviting immeasurable Buddhas, they are summoned from their natural abodes. In their presence, one visualizes the object of the rite and proclaims it to the Buddhas.
Following that, the maṇḍala deities are invited. Having performed the offerings, praises, and the tasting of the nectar (amṛta), light rays from the seed syllable in the heart of the wisdom being invite the principal deity of one’s own maṇḍala. As this enters the lotus through the vajra path, one should visualize her appearing in the form of Gaurī, holding a noose, a hook, and a hammer.
Gaurī emanates in the form of light rays, which clear away the mantras, mudrās, and so forth of the object of the rite. Binding them with the noose and drawing them in with the hook, she brings the maṇḍala before one. The yogin then addresses the wisdom being:
"By the power of my own essence,
And through attachment to the essence of Akṣobhya,
This body, the source of all base actions,
Must be abandoned by you."
Having thus made this request, Gaurī, with her hook and noose, extracts the wisdom being. Then, with the hook in her hand, she draws out the entrails from the root of the object’s navel. Immediately thereafter, the ascetic should apply them to the wrathful activity.
Alternatively, one should visualize the form of an animal, standing naked, vomiting blood, trembling and without refuge, anointed with sesame oil, naked, with hair bristling upward. One should imagine a fire in the shape of a needle entering its anus, and having visualized the seed-syllable of fire at its heart, one should immediately liberate it. One should also accomplish the wisdom-being as Akṣobhya, and having performed the offerings, praises, and the tasting of amṛta according to the sequence of the ritual, one should view it as the buddha-field of Akṣobhya. This is the fifth suchness of joy.
Now, the reversal for the sake of meditation will be taught: the principal deity is Uṣṇīṣacakravartin, two-armed, with his own hand-symbols and the threatening gesture, together with wrath, seated upon a sun-disc with the left leg extended, in the form of a wrathful deity. For the empowerment and so forth, one should visualize him threatening the hosts of enemies, rotating to the left. Recite: Namaḥ samantabuddhānām | Namaḥ samantadharmāṇām | Namaḥ samantasaṃghānām | Oṃ sitātapatre | Oṃ vimala śaṃkara | Oṃ pratyamgira vajroṣṇīṣacakravarti | Sarvayantra mantra mūlakarma bandhanaṃ tāḍanaṃ kīlanāṃ vā | Mama kṛte yena kena cit kṛtāntata sarvāṇi 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 each.
The sixth is the suchness of the reversal for the sake of meditation.
On a piece of leather or similar material, draw a ten-spoked wheel. On the first spoke, write: Namaḥ samantabuddhebhyaḥ | Namaḥ muṅgara-hastāya | Caṇḍa-maṇḍala | Ākṣepa-karāya | [Name] rakṣa kuru hūṃ phaṭ. On the southern spoke: Namaḥ samantabuddhebhyaḥ | Mahā-daṇḍa-dhara | Pivisura-sura-mardana | Bhūtaṃ nirmatha | [Name] rakṣa kuru hūṃ phaṭ. On the western spoke: Namaḥ samantabuddhebhyaḥ | Hulu hulu | Mahā-padma-amṛte | Kuru viṣaṃ | [Name] mama rakṣa kuru hūṃ phaṭ. On the northern spoke: Namaḥ samantabuddhebhyaḥ | Namo vajra-krodhāya | Mahā-daṃṣṭrotkaṭa-bhairavāya | Vajra-saṃtoṣa-darpāya | Oṃ amṛta-kuṇḍala | [Name] rakṣa kuru hūṃ phaṭ. On the northeast spoke: Namaḥ samantabuddhebhyaḥ | Oṃ yama-daṇḍāya | Nīla-daṇḍāya | Kuru kuru | Muru muru | Sarva-duṣṭān māraya māraya | [Name] rakṣa kuru hūṃ phaṭ. On the southeast spoke: Namaḥ samantabuddhebhyaḥ | Namo mahākālāya | Ucchuṣma-krodhāya | Ghaṭa-cāya | Sarva-nāga-mahā-hṛdayāya | [Name] rakṣa kuru hūṃ phaṭ. On the southwest spoke: Namaḥ samantabuddhebhyaḥ | Namo mocāya ākarṣāya | Ceṭṭaya | Moṭṭa | Gha gha | Ghātaya ghātaya | [Name] rakṣa kuru hūṃ phaṭ. On the northwest spoke: Namaḥ samantabuddhebhyaḥ | Oṃ ṭakkirāja | [Name] rakṣa kuru hūṃ phaṭ. In the center of the wheel, write: Oṃ sumbhani sumbha hūṃ | Gṛhṇāpaya hūṃ | Ānaya hoḥ.
Bhagavān vidyārāja [Name] rakṣa kuru hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ. This mantra should be written on the rim of the wheel. Namaḥ samantabuddhānāṃ | namaḥ samantadharmāṇāṃ | namaḥ samantasaṃghānāṃ | amṛta ta phaṭ traṃ | oṃ vimala | oṃ śaṅkara | oṃ pratyamgira | oṃ uṣṇīṣacakravarti | sarvayantra-mantra-mūlakarma bandha bandha tāḍanaṃ kīlanaṃ vā balakṛte yena kenacit kṛtaṃ tat sarvaṃ chinda chinda ciri ciri giri giri mara mara hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ. By this protective application, yantras, mantras, and so forth are destroyed. The protective wheel should be made and fastened to the upper arm; one will not be overwhelmed by the three realms. This is the seventh suchness: the written reversal. Immediately thereafter, the accomplishment of the maṇḍala should 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 melts into the lotus of one’s own consort. From that melting, the principal deity of the wheel and the others should be emanated in their proper order from the maṇḍala of one’s own seed syllable. Following that, the eyes and so forth should be consecrated, and the offerings, praises, tasting of the nectar (amṛta), and so forth should be performed.
This is the eighth [chapter], the accomplishment of the suchness of the maṇḍala. Now, the application of the threatening rite shall be explained. When the yogin’s meditation on the mind has become somewhat stable and some signs have been obtained, he 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 the previously described ritual, he should meditate for eighteen months, preceded by the gathering of the samaya. Even so, if success is still not achieved, then at that time, during the intervals between sessions, the application of the threatening rite should be commenced. The sequence for this is as follows: the yogin, endowed with the yoga of Akṣobhya and possessing the three absorptions, should meditate on a black maṇḍala completely surrounded by a black celestial palace. Following that, having performed the offerings, praises, and the tasting of amṛta, he should invite the circle of Tathāgatas with light rays from the seed syllable in the heart of the wisdom-being (jñānasattva). He should then visualize them as being surrounded by a maṇḍala of fire that has fallen into the lotus maṇḍala, becoming terrified, trembling, and utterly shaken. Then, by the light rays of that seed syllable, the assembly of Tathāgatas is melted by the passion of wisdom; emerging from the vajra path and undergoing transformation, they become the two-armed Yamāntaka. From the eight directions, one should strike them with the ritual dagger (kīla) while reciting: OṂ A VAJRA TSARA A-KRO-NAMA KĪLAYA HŪṂ PHAṬ.
This is the ritual of Akṣobhya. In all of these, accomplishment will be achieved by acting without attachment to the object to be struck, the striker, or the act of striking; it is not otherwise. This is the ninth suchness: the accomplishment of the threat.
Following that, the request for departure should be recited. The sequence for this is as follows: having emerged from the maṇḍala house and performed a peaceful homa, one should re-enter the maṇḍala house and worship the maṇḍala with various offerings. Ring the bell with elaboration. Recite:
"Hūṃ! You have accomplished all the welfare of sentient beings. Grant the appropriate accomplishments. Having departed to the realm of the Buddhas, please return once again. Muḥ."
With these verses, one should then visualize the maṇḍala wheel of colored powders departing to the Buddha-fields. Having swept the colors of the maṇḍala with the three syllables, place them in a fragrant vessel and cast them into a river that flows to the ocean. Anoint the site of the maṇḍala with the five products of a cow and offer a torma according to the ritual ending with the three syllables. This is the tenth suchness: the request for departure.
By having ascertained these ten suchnesses, whatever merit I have accumulated, may it pacify the cataracts of ignorance for all wandering beings.
The Tattvadaśaka (Ten Suchnesses), the pith instruction of the Vajrapañjara-ḍākinī, composed by the great master Vimalakīrti, is hereby complete.