Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana, attributed to Śrīratnavajra and translated by Prajñāguhya, provides a comprehensive method for realizing selflessness (nairātmya) through a synthesis of philosophical analysis and tantric visualization. The text begins by arguing against the conceptual nature of meditation, asserting that emptiness cannot be found as a functional entity but must be understood as the absence of inherent existence. It then transitions into a ritual sequence that involves the construction of a sacred space using mantras and the visualization of a sixteen-armed, sixteen-faced Heruka in union with a consort. The practitioner is committed to a complex internal mapping where the human body is reimagined as a series of charnel grounds and sacred sites (pīṭha), and the breath is manipulated to dissolve conceptual perceptions into non-conceptual great bliss. By integrating the wisdom being (jñānasattva) with the commitment being (samayasattva) and employing specific mudrās and mantras, the practitioner aims to attain great wisdom instantaneously, bypassing traditional gradual paths.
Provenance
About this text
A method for the realization of selflessness, the Śrīmahāratnakālanāmasādhanopāyikā belongs to the Non-dual Tantra collection. The work is attributed to the Indian author Prajñāgupta, though the opening of the translation identifies the teachings as those of the venerable Śrīratnavajra. Translated into classical Tibetan by Prajñāgupta, the text is preserved in volume ཏ of the Tengyur, where it extends over sixteen pages under the title dpal rin po che'i char yang zhes bya ba'i sgrub pa'i thabs/. The work enacts a sādhana focused on the nature of self-awareness and the abandonment of conceptual meditation, arguing that the goal of non-conceptual awareness cannot be attained through the delusions of false wisdom. To illustrate the purpose of meditation, the text incorporates verses from the Śrī-Bhāvanākrama of Śrīdhara and the Jñānasiddhi of the great king Indrabhūti. A scholar or serious reader consults this work today to examine the specific sequence of the Nairātmyasādhana and the philosophical arguments regarding the distinction between conceptual and non-conceptual states of meditation as presented within the Non-dual Tantra tradition.
Cite thisAnuvāda, “A Sādhana called “A Chip of the Great Jewel”” (Toh 1331), machine draft, 2026.https://naxiai.com/tibetan/works/toh1331
Summary & commentary
Significance
The work is significant for its integration of Madhyamaka-style dialectics on emptiness with the highly technical somatic and deity-yoga practices of the Anuttarayoga Tantra tradition. It demonstrates how the theoretical negation of the self is operationalized through the ritual transformation of the body into a mandala.
Structure
Passages
Section
Description
1-7
Philosophical Grounding
An introduction to the nature of selflessness and a critique of conceptual meditation, emphasizing the non-entity of emptiness.
8-15
Ritual Preparation and Visualization
Instructions for bounding the directions, visualizing the deity Heruka and his consort, and mapping the body as a sacred landscape of charnel grounds and pīṭhas.
16-21
Yogic Practice and Integration
The process of merging the wisdom and commitment beings, the use of armor mantras, and the manipulation of internal energies (bindu and rain) to achieve non-conceptual bliss.
22-23
Conclusion
A final assertion regarding the efficacy of the method and the colophon identifying the translator.
Themes
Nairātmya (Selflessness) (2-5, 17)
Deity Yoga and Visualization (10-11, 14-15)
Somatic Mapping (Body as Mandala) (9, 12-13, 21)
Non-conceptual Bliss (17, 21)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana called “A Chip of the Great Jewel”·
In the language of India: Śrīmahāratnakālanāmasādhanapañjikā. In the language of Tibet: The Sadhana Method Called the Glorious Rain of Jewels. Homage to the glorious Vajrasattva.
Neither arising nor setting,
Without entity, yet always arising,
Pervading all, inexpressible—
To the self-nature of self-awareness, I prostrate.
Difficult for yogis to find,
Which no scholars are able to find,
But through whose kindness it becomes easy to find—
To the feet of the Guru, I prostrate.
For those bound by the boiling cauldron of ignorance,
By the waves of the Vajra-foot,
Pervading all directions,
Who can grasp this water of the deep abyss?
The treasure of the unfathomable depths is exceedingly difficult;
How could one possibly grasp it?
Therefore, from the center of the ocean of drops
Of the glorious Great Vehicle,
The treasure of qualities, the King of Jewels,
The glorious Lord of Secrets, through wisdom,
Has drawn forth this great price today.
This meditation on the Wisdom Dakini
According to the sequence of the two stages,
Is not [attained] by oneself through the Guru’s oral instructions alone.
For the sake of the fortunate who seek accomplishment, I shall compose this.
Regarding the Wisdom Dakini of perfection,
The generation stage is not the source text.
By expressing prostrations, forms, and so forth,
The conventional arises from that.
In that regard, the conventional is not the family;
In the ultimate, it is cessation.
If, through the habituation of meditation,
The conventional were to become faultless,
Then from the perspective of the ultimate,
That conventional would become a fault.
If the goal is accomplished through stability, it is a reversal without doubt. This is the Nairātmyasādhana (Sādhana of Selflessness) taught by the venerable Śrīratnavajra. I shall now explain its sequence just a little. That which arises from meditation is conceptual; there is nothing anywhere that is non-conceptual. What is the name of that which is non-conceptual? It is the complete abandonment of all correct conceptualization. Is there any other supreme meditation than non-conceptuality? If there were, it would not be the undisturbed state. The learned master Kambala stated this in his Ālokamālā (Garland of Light): "What difference is there in that between good and bad conceptualizations? There is no distinction in the basis. Just as fire performs the function of heat, even if sandalwood itself burns, it will be consumed upon contact. Therefore, conceptualization is equal; there is not the slightest difference. If it is conceptualization, suchness is absent. Suchness is the abandonment of correct conceptualization. For the sake of abandoning what is not suchness, if one relies on another meditation while abiding in suchness, how can that be meditation? There is no meditation on suchness. If one meditates on what is not suchness as being suchness, by training in meditating on what is not suchness, what is not suchness will become clear. How could what is not suchness become clear? That is neither signless nor is it suchness. Since it is illogical to meditate on what is not suchness, suchness is what should be meditated upon. Meditating on suchness is the logical path. The two types of meditation are for the sake of exhaustion. Otherwise, because that [suchness] does not exist, it will never be found. One should strive for the sake of finding it."
Regarding the purpose of meditation, the glorious Śrīdhara stated in the Śrī-Bhāvanākrama:
"Whoever finds that which is difficult to find,
By that [person], it is never found.
Just as a certain person without a protector
Meditates, 'I am the king,'
Through the delusion of false wisdom,
He will not obtain the royal throne."
The great king Indrabhūti spoke thus in the Jñānasiddhi:
"If one who has perfected the meditation
Meditates on the generation stage,
There is no attainment from a causeless [process];
The goal does not arise from within the cause.
It is not from itself, not from another,
Not from both, and not without a cause;
It is not existent, not non-existent,
And not both existent and non-existent.
If so, from where does it arise?
When one meditates on arising from dependent origination,
Arising born of dependent origination is not [true] arising."
The Omniscient One spoke thus.
From the presence of Nāgārjunapāda,
Arising and non-arising were taught as emptiness.
Even if such a system exists,
The system of generation is likewise [taught].
One should consider what the speaker is
Regarding the method for curing the sick.
If one does not apply that method,
One will never be cured.
When one listens to the speech of a speaker
Who has completed the subsequent explanation
And possesses excellent qualities,
All auspiciousness will be accomplished.
Thus it was spoken from the mouth of the author of the Bhāvanākrama.
The Buddhists should accept direct perception and inference.
Certainty and inference...
It is found from that truth. As for the finding of emptiness, how could it be found from that? If it were a functional thing, it would be certain; from a functional thing, a finding exists. Because it is seen as a functional thing, how can one speak of it as empty? The name "empty" is nothing at all. If it were so, one would speak of it thus. Emptiness is not nothing; it is that which is the emptiness of all. The very nature of things is emptiness; it is the nature of non-existence. Whatever possesses a nature is explained as a sign. The essence of a single thing is that; its abandonment is taught as emptiness. Emptiness is the absence of intrinsic nature; it exists in the stages of Jñānapāda. The thing that is non-existent exists in all things. The Blessed One spoke thus; it abides in the glorious ocean of wisdom. Just as the thing that is musk exists in two ways: the solid thing is one, and the thing of fragrance is the second. That which is the abandonment of the solid thing is said to be a non-thing. If the fragrance is not found from that which lacks the solid thing, why is the fragrance not found from it? By looking at the analogy itself: just as a fine, stainless cloth, when fumigated, possesses an impression, if it is placed in the presence of musk, does it have the fragrance or not? Thus, in that which is non-existent, all things exist. Likewise, in the absence of a cause, the fruit of truth exists. Just as from the hole of a water-donor...
The vajra fire is clearly born; likewise, where there is no form, there is form. Likewise, where there is no entity, it is the form of the entity of delusion. If that is so, there is no fault whatsoever; even in delusion, there are qualities. By that other delusion, it is made non-existent. For the practitioner of mantra and meditation, when poison is perceived as the sign of poisonlessness, this absence of the delusion of poison is shown by the teaching of the delusion of poisonlessness. This was taught by the Guru of Gurus in the stages of meditation. Whatever conceptual mind arises, it is purified by conceptualization itself. Likewise, in the Hevajra Tantra, this was spoken by Vajragarbha: "Just as all sentient beings die from a piece of poison, that very poison makes the poison non-existent. Just as one who is burned by fire should be warmed again and again by fire, likewise, those burned by the fire of desire should be burned again by the fire of desire. Just as water that has entered the ear should be expelled by pouring in more water, likewise, conceptualization of phenomena is purified by means of entities. By grasping at the habitual tendencies of entities, the habitual tendencies of phenomena are made non-existent. Through habituation, everything is absent; thereafter, even that is non-existent. Then, stainless primordial wisdom (jñāna) is clear without effort. One sees it within oneself like a myrobalan fruit; this was taught in the Glorious Jñāna Tantra. Just as in this example, if one points with a finger at the moon on a tree branch, will the moon be produced from that?"
Merely by the movement of the fingers and so forth, that [reality] will become clear. Just as a single pearl in the darkness cannot be seen without a lamp, through the seeing of that [pearl] by means of the lamp, fire is produced from the lamp. One does not meditate on the lamp while looking at it; that [reality] is perfected through reasoning. One does not meditate on that which is already found. Then, for those desiring liberation, this supreme path shall be made very clear. On the shore of a great ocean, or in a supreme charnel ground, or in a delightful mountain cave, or in a great hermitage that is the nature of all, the authentic yogi should please the Protector Heruka. Having first arisen, the yogi, with a mind moistened by the moisture of compassion, should meditate on the four abodes of Brahmā, which possess joy. Then, in the lotus at one's own heart, one should meditate on a moon maṇḍala. In its center, one should meditate on the seed-syllable of the mind, endowed with manifold light. From the appearance of its rays of light, one sees the gurus, the buddhas, and one's own deity pervading the sky, possessing a nature like the moon in water. Having presented various offerings, one should go for refuge. The Three Jewels and so forth are the wisdom of the three vajras. Through that, the accumulation of merit will truly increase. For the sake of increasing the accumulation of wisdom, emptiness is the very self. One should view everything as being like a dream, possessing the illusion of a moment, like the moon in water, and like a city of gandharvas.
When analyzed as one or many,
Because there is no application, there is no characteristic.
The past does not exist, nor does the future;
The present is likewise so.
The past has ceased;
The future has not arisen.
The present does not abide,
Like the tip of a needle, it never abides.
Contemplate all things in that way.
Then, this should be analyzed:
From emptiness, everything arises;
In the state of emptiness, everything subsides.
The essence of purity is emptiness;
It is taught as the nature of emptiness.
Purity is described as the Body (kāya);
Speech is the essence of emptiness.
Nature is explained as the Mind (citta);
That is what the yogi should contemplate.
Upon the substance of the cloudless sky,
Set the mind without wavering.
To perform the purposeful activity,
Recite this secret mantra:
Oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’haṃ.
Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ.
By that, the accumulation of wisdom,
The Body, Speech, and Mind are completely pure.
By perfecting the two great accumulations,
Awakening is attained in a single instant.
That is the supreme merit;
Likewise, wisdom is uninterrupted.
Between those two, awakening
Is the characteristic of natural wisdom.
Then, from PAṂ comes a lotus,
And from RAṂ, a sun mandala.
From HŪṂ, a wrathful vajra,
Visualize it as having the nature of emanation.
First: SUMBHA NI SUMBHA,
GṚHṆA GṚHṆA likewise.
GṚHṆĀPAYA twice,
ĀNAYA HO likewise.
BHAGAVĀN VAJRA-VIDYĀRĀJA.
With this, the directions are to be bound. Interweaving the names of Oṃ and Hūṃ, and finally appending Hūṃ Phaṭ, the practitioner of the mantra of the body of Sumbha should cast the mantra in the east and the other directions. One should visualize the ground of the crossed vajra (viśvavajra) radiating from the syllable Hūṃ. By its brilliant rays of light, the walls and the canopy are formed, as well as the lattice of arrows above, blazing with vajra flames.
The fourth of the first [group] twice, then Ghātaya twice; then Sarvaduṣṭān; then Kīlaya twice; then Sarvapāpaṃ; then Vajrakīla; then Vajradhara; then Ājñāpaya; then Kāyavākcittavajra; then Kīlaya; then Vajramudgara and Vajra; then Kīlaya Kuha. With the syllable Oṃ and Hūṃ Phaṭ at the end, and Hūṃ in the center, one should meditate on the indestructible vajra pavilion using that mantra. In the center of the vajra pavilion, one should meditate on the actual bhaga, the mudrā of the expanse of reality (dharmadhātu). Above that, the four maṇḍalas of wind and so forth, and upon them, the fire of wisdom, should be visualized as the essence of the syllable Hūṃ. From the complete transformation of the wind and the other elements, the supreme celestial palace (vimāna) is formed. It is square and so forth, the abode of the glorious Heruka. The fierce and wrathful charnel grounds and so forth surround its exterior. It is beautifully adorned with trees such as the pāṭala and putraka. The heroes, such as the one in the form of a crow, dwell in the trees and bestow blessings.
The nose, mouth, and so forth are the inner charnel grounds, while the exterior is the outer. The secret interior, or else the body, is the charnel ground where the breath is made to move. The trees such as the pātala are the medicinal plants of the powerful mātṛkās. Within the charnel ground is a lotus with various eight petals. The mudrā within the center is triangular, having the form of the bhaga. One should meditate on Vajrasarasvatī, Subhagavajrā, and likewise Vajrahastinī within the triangle; it is neither internal nor external. Above existence and nirvāṇa, light and the increase of light arise from the vowels and the minor marks, having the nature of the melting of sentient beings. Seeing the hūṃ and brūṃ therein is the very essence of the glorious Vajrasattva. Possessing the family of light, it is completely transformed into a naturally pure state. Then, for the sake of others, one should make aspirations; this is the yoga of action, not for one's own sake. Knowing it thus, the praise of the goddesses arises perfectly:
"Arise, O Protector, Lord of Great Bliss and Subhagā! Make me, Vajrasubhagā, joyful! O Protector, without you I am like a corpse; through the nectar of your compassion, make me alive! O Protector, the name of emptiness! Make me, Vajrasarasvatī, joyful! Open the lotus and sport! O Protector, you are not of the nature of emptiness! A la la la, a la la la! O Protector, Subhagā! Make me, Vajrahastinī, joyful! If you, who are the speech itself, were not me, the Buddhas would not appear. Having acted for my sake with this song..."
From the spro hūṃ syllable, [the seed] perfectly emanates. From that, a vajra and curved knife completely transform, and from that very [transformation], the glorious great Heruka, the Protector, appears embraced by the goddess. He is the color of a bumblebee and has sixteen arms and sixteen faces, each with three eyes. The four faces starting from the left are blue, yellow, red, and green; the others are of the same color. The upper face is terrifying. His head is adorned with a garland of skulls and marked by a crescent moon. He wears a crown of fresh skulls and possesses a wrathful expression upon a sun-disc seat. His limbs are adorned with the six mudrās, and he is like the light of ten million suns. His legs are extended, with one above and one below, and he possesses the nine dramatic moods. With four legs, he stands upon the four Māras. He wears a lower garment of Yama’s skin and a belt of skull fragments. With one pair of hands he embraces [the consort]; in the right [hands] are a vajra and a bell, and in the left [hands] he holds a drum and an axe. With two hands extended, he holds the skin of Brahmā; the other two draw a bow and arrow. In the right [hands] he holds a wheel, a jewel, a sword, a trident, and a sun; in the left [hands] a ḍamaru, a moon, a skull-cup, and a khaṭvāṅga. To the left of the Wisdom Ḍākinī Īśvarī, she should be understood [to be present]. She is similar to him, or else she has four arms, one face, and three eyes. She is naked, possesses great compassion, has loose hair, and firm breasts. She is adorned with the [nine] moods such as the erotic and so forth. [She holds] a curved knife with a threatening gesture.
In the right hand he holds an arrow; in the left, he carries a khaṭvāṅga and a kapāla filled with blood. Through the union of the embrace, the other [consort] holds a vajra and a bow. His limbs are adorned with the six mudrās, and he is further adorned with a girdle of skull-cups. With his two calves, he is well-embraced, and he dwells in the state of great bliss. The yoginīs of the triangular abode are the six and a half [deities] of the Blessed One’s foundation; they should be visualized in accordance with his faces, excluding one green face. She has one face and three eyes, and she dwells in the posture with the left leg extended. She has four arms and is the Great Terrifier, adorned with the five mudrās. Her hair is matted and she is naked, adorned with a necklace of skulls. She dwells upon a corpse, blazing with light, and is pure in the [elements of] lā, lā, and so forth. The self-arisen corpse and camphor fill the lotus vessel, which is held in the right hand, while the khaṭvāṅga is in the left. Above the head of the bhaga-mudrā, the index finger is at the center of the Brahma-aperture. The wheel of fire and great bliss are indicated by the sign of being in a single location. The lotus of bliss and the wheel of fire are neither outside nor inside. By the logic of the emanation wheel, emanation and great bliss are where the Blessed One dwells; that is described as great bliss. By the Vajra Holder himself, it was thus spoken in the Secret Tantra: "Wherever the self of bliss dwells, that is great bliss." To the east of that, in Oḍḍiyāna, is the goddess Bhīmā upon the crown of the head.
Jālandhara is in the north, at the crown of the head; the Heroine (Vīrā) is at the top of the head. To the west is Pullīramalaya; the Wine-Drinker (Madyapā) is at the fontanelle. To the south is Kāmarūpa; the Terrifier (Bhīmā) is in the middle of the eyebrows. These are the four sacred sites (pīṭha), and the secondary sites (upapīṭha) are likewise. In the southeast is Mālava; the Messenger (Dūtī) is at the tip of the nose. In the southwest is Sindhu; the Powerful One (Balā) resides in the two eyes. In the northwest is Nagara; the Horse-Necked One (Hayakarṇā) is in the two nostrils. In the northeast is Siṃhala; the Horse-Eared One (Aśvakarṇā) is in the lotus of the mouth. This is the wheel of great bliss (mahāsukhacakra), encircled by vajras and curved knives (kartṛ).
The second is the wheel of enjoyment (saṃbhogacakra), encircled by a garland of red lotuses. To its east is Manī; the Elephant-Ear (Gajakarṇā) is at the temple. To the north is Devīkoṭa; the Belly (Udārā) is at the throat. To the west is Kāuluta; the Lamp (Dīpā) is at the back of the throat. To the south is Arbuda; the Stream-Flowing One (Dhārā) is at the vessel of milk. These are the fields (kṣetra) and secondary fields (upakṣetra), as well as the chandohas and secondary chandohas. In the southeast is Harikela; the Moon (Candrā) is at the heart. In the southwest is Gūḍhapura; the Sunlight (Sūryaprabhā) is at the navel. In the northwest is Lampāka; the Conch-Ear (Śaṅkhakarṇā) is at the secret place. In the northeast is Kāñcī; the Conch-Crown (Śaṅkhacūḍā) is in the middle of the victory banner. To the east is Karṇāṭaka; the Conch-Top (Śaṅkhottamā) is at the tip of the victory banner. To the north is Jīmūta; the Great Powerful One (Mahābalā) is at the lotus of the anus.
In the west is Kuṅkaṇa; Gṛdhrakūṭā is remembered as the two thighs. In the south is Vindhya; Gṛdhramukhī is at the two knees. In the southeast is the gathering of pretas; Hārītī is in the shins. In the southwest is the shore of the ocean; Hārītanetrī is remembered as the insteps. In the northwest is Caritra; Adhaḥśritā is at the big toes. In the northeast is Kuravāra; Lohitākṣī is at the fingers. These are the gathering and the near-gathering, the charnel grounds and the near-charnel grounds. This is the dharma-cakra, encircled by a garland of black vajras. To its east is Kāmarūpa; Piṅgalā is throughout the entire body. In the northern direction is Kāñcī; Ratnā is at the soles of the feet. In the west is Nepāla; Puṣkarī is especially remembered. In the south is Karṇāṭaka; Raktā is at the feet. In the southeast is Bhūmiṣaṭha; Kṛṣṇā is at the hub of the dharma-cakra. In the southwest is Bhuvaḥ; Śaśā is at the navel. In the northwest is Pātāla; Mṛgī is at the heart of the emanation. In the northeast is the peak of Mount Meru; Rāmā is at the secret place. These are the vila and the near-vila, as well as the yoga and the near-yoga. This is the emanation-cakra, encircled by a garland of white wheels. The yoginīs belonging to the four cakras have one face and four arms. All of them hold a curved knife with a threatening gesture in their right hands. They hold a khaṭvāṅga and a kapāla.
The left [hand] is filled with blood. With the other two pairs of hands, they draw the bow and arrow to full tension. Just as the others are included in the triangle, so too are they included in their respective positions. Just as are the colors of the wheels, so too is the yogin. The Vajravetālī is like a vajra; the Vajraśṛṅkhalā is a vajra and a circle. Black, red, yellow, and white—they reside in the eastern gate and so forth. In the right [hands] they hold a makara, a fish, a lion, and a khaṭvāṅga. In the left direction, they are mindful of the kapāla and the khaṭvāṅga. The other two are the vajra bow and arrow, which are mindful of being drawn behind the ear. The vajra belt is bound with skin; the yellow vajra is the second, the vajra mare is the third, and the vajra sun is the fourth. The drum, and likewise the flute, the lute, the clay drum, the small clay drum, the cymbals, the tambourine, and the karamba—know that these are held in pairs of hands, in the sequence of the goddesses of the intermediate directions. The Blessed One resides in the place of delight; in the second form is Manoharā. By means of the extended [leg] and so forth, those goddesses who are terrifying should be known as being in the places and so forth on the bhūmis. This is the number of the fourteen. The Lord of the bhūmis is the Protector; he always resides in the nature of the wheel. The sequence of offerings of the goddesses revolves to the right and left. One should meditate upon such a great wheel together with the self. Alternatively, one should meditate according to the oral instructions of the tantra. This is also the sixfold wheel.
The five, such as Great Bliss and so forth, exist in the fire wheel. The gates and intermediate directions are equal; that is the sixth, the wind wheel. All the goddesses belonging to the wheels are the purification of each respective [deity]. The four wheels are the purification of Great Bliss; the other two are their respective [purifications]. The wheel of Great Bliss is taught as the place of generation for all. Therefore, the wheel of Great Bliss is the source text for the purification of the wheels. Then, this purification of the aggregates: the yogi, with one-pointed mind, should know form as the Vajra of Enjoyment; feeling as the Vajra of Wisdom; perception as the Vajra of Appearance; formations as the Vajra of Light; and the essence of the aggregate of consciousness as Vajrasattva, who dwells eternally. The two eyes are Vajraḍākinī; the ears are Meghavajrī; the nose is Prāṇavajrī; the mouth is Rasavajrī; the [tactile] sense is Sparśavajrī; and the mind is Jñāneśvarī. Through the union of insight and method, the form of non-dual reality is the Blessed One, the glorious Heruka, who dwells as the Tathāgata himself. Earth is Sparśavajrī; the water element is explained as Balā; fire is Bhūtavajrī; wind is Śṛṅkhalavajrī; and the space element is the Yoginī, explained as being at the center of the lotus. This is taught as the purification of the aggregates, elements, and sense bases. Such is the purification renowned in the Great Family Explanatory Tantra. The three vajras and the three syllables are wisdom.
With the syllables in the crown of the head,
One should summon the wisdom being (jñānasattva).
Dissolve it into the commitment being (samayasattva),
Making the two of them of one taste.
Just as water is poured into water,
With the little fingers linked like a chain,
One should stabilize the center with the thumbs.
The two index fingers are joined at the tips and raised,
Slightly hooked in the form of a hook.
The life-wind (prāṇa) should be held in that manner,
Above the aperture of Brahmā (brahmarandhra).
Pressing the feet and gazing upward,
Uttering the sound "Ha Ha,"
One should summon the wisdom being
From the center of the expanse of space (dharmadhātu).
This mudrā is vast and extensive,
As clarified in the Jñānatilaka Tantra.
By merely knowing it, great wisdom
Will be attained without a doubt.
Oṃ sarvavīra is the first,
And yoginī is likewise.
Kāyavākcittavajrasvabhāva,
And likewise ātmako ’haṃ.
Then, the pure wisdom being—
The ritual for the external mantra syllables
Is not explained here.
Through the purity of the five aggregates,
There is no need for armor there.
The armor is bodhicitta;
Its restraint is supreme.
I shall explain just a little
Of the single word of its method.
Once the life-wind is known to abide in the drops,
One should block it upward.
By the union of the winds and the non-sleeping [state],
Through that opening and closing,
The fire of wisdom is realized.
One's own bliss is the supreme reality;
By that, the inner heat (caṇḍālī) blazes.
Insight (prajñā) is the characteristic of self-knowing awareness.
The wisdom of signs is incinerated; the perceptions of the aggregates, sense bases, and so forth, then ascend to the state of non-conceptual great bliss. The wisdom that is the class of conceptualization is melted by its own radiance. One should contemplate it in this way: "If it is not an entity, it is never [an entity]; great bliss will be found, therefore it is neither entity nor non-entity." Having severed this, then the previously burned is revived. Through destruction and enjoyment, the three drops are intensely joyful. This should be known in each of the cakras; within the navel, not outside. The three drops are at the jewel-knot; that is remembered as the fifteen drops. The "fraction" (kala) should be known as the drop of the vowels (ali) in the specific joy. The sixteenth is not elsewhere; its nature is also like that. Possessing the three appearances, just upon reaching the jewel-knot, the lower lotus and the navel lotus close; that is the nature of that stage. By abandoning the three, there is no other nature anywhere else. The three themselves are also not the nature; this is taught in the glorious Sarvatantra. Likewise, the "fraction" should be known; the sixteenth is not anywhere. There is no sixteenth fraction; whatever lunar day is grasped there, if it exists, it must be abandoned. It does not perform the function of an action. This is taught in the Hevajra Tantra; I too have clarified it. Regarding the function taught here: it is the form of arising and ceasing. [But] of that which is without arising and ceasing...
On the sixteenth, one does not conceptualize; one should understand it from that very nature. It is free from arising and ceasing. Oṃ vajraśuddhaḥ sarvadharmāḥ tathāpi vajraśuddho ’haṃ—this armor is the king of mantras.
The great vase of the dharmadhātu, endowed with the mouth-ornament of the channels, the yogi should visualize as being full of the moon at the appropriate time. By arresting the vital breath and effort (prāṇāyāma), one should confer empowerment upon the vajra-body. With this mantra, the fortunate one of the vajra lineage is always [empowered]: "Just as [the Tathāgatas] were bathed as soon as they were born, so too do I bathe the deity with pure divine water." Oṃ sarvatathāgatābhiṣekasamayaśriye hūṃ phaṭ svāhā.
Then, in the center of the lotus vessel, the foundation of the wheel of great bliss, are the five jewels, the supreme deities, the essence of the five tathāgatas. Above that is the fire of wisdom, and below it is the independent wind. By circling to the left, the fire is made to blaze, and the nectar is melted. By the seed-syllables of the wisdom of the three vajras, it is purified, realized, and made to blaze. Through the blessing of the reality of the mantra, one places it upon the lotus petal of one's own tongue. With that wheel, one should thoroughly satisfy the forms of the outer, inner, and self-nature. Outside the hub of the wheel, the nectar should never be discarded. The hero among heroes should hold it within the mouth, at the place of the throat. From the place of the throat, it should be directed upward; it should never be released downward. Then, the heart mantra of the Protector:
Clearly visualizing [the syllables] radiating from the heart, like pure letters of crystal, the āli which has the characteristic of wisdom, the life-force and effort should be consumed by the Protector. Having joined the consort of self-radiance with the consort of the two, one should draw forth [the deities] with this mantra of the Universal Monarchs (cakravartin):
OṂ MAHĀKRODHEŚVARĪ JAYA VIJAYA likewise, ṬA ṬA HASA, then remember MAHĀKĀLPA NĀGĀNĀM. Then SANIYĀYA, and likewise HŪṂ HŪṂ PHAṬ KAṂ. At the end, endowed with SVĀHĀ, this is the heart mantra of the Blessed One.
OṂ VAJRA TEJAJA and HRĪṂ HRĪṂ PHAṬ KAṂ, this great near-heart mantra brings all under control. OṂ SURATA is the first, and likewise SAMAYIŚVARĪ. Endowed with HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ KAṂ, and SVĀHĀ joined at the end, this is the heart mantra of the Blessed Lady, possessing immeasurable qualities.
OṂ KṚṂ VLṂ JLṂ is the single line; at the end, endowed with PHAṬ and SVĀHĀ, this is the near-heart mantra of the Blessed Lady, prostrated to by all the Buddhas. At the beginning is OṂ and PHAṬ at the end, with the name inserted in between; this is the mantra of all the wheels. At the time of offering, one should offer. Recite as much as one is able; when weary, one should rest. By reciting one hundred thousand times, accomplishment will be attained, and immediate conviction will arise. Then, the bali offering should be given. With the previously perfected form, possessing mantra and mudrā:
Externally and internally. The external is given for the purpose of protection; the internal is likewise. By means of the previous mudrā or this one, the ḍākinīs should be summoned. Having bound the two vajra fists, the backs should be joined. The little fingers are in the form of a linked chain, and the two index fingers should be straightened. The index fingers of the two right and left hands should be slightly bent.
OṂ HE HE SARVA YOGINĪ SARVA ḌĀKINĪ PRAMATHANIRUDRĪ MAHEŚVARĪ VIṢṆUVĪ VĀRĀHĪ NARADEVĪ AYITRI AGNAYE VĀRUṆĪ VĀYAVĪ KUMĀRĪ GARUḌĀ PANANAGĪ VINĀYAKĪ VĀVASVATI VAIŚRAMAṆI SKANDACAMUṆḌĪ SARVABHŪTA PRETA PIŚĀCA PUṢPAṂ DHŪPAṂ DĪPAṂ GANDHAṂ PAÑCĀMṚTA MĀṂSATVACA VATAGATE CATURCAMARA SAMAYOTAṂ MĀṂSA MAHĀRAKTA NANAGATE SAṂPUṚṆAṂ IDAṂ BALIṂ SATHA SAMAYA RAKṢA THA MAMA SARVATATHĀGATA SAHAYAṂ KORATHĀ ADRA SADHANI YIŚRADHA ŚTĪSTAṂ RAKṢA YATHAIVAṂ YATHAIṢṬAṂ BHUÑJA THA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
The bhaga-mudrā is placed upon the crown of the head. At midnight, the torma is offered. Having understood all that was previously explained, one then abides in the natural state. From conceptualization, there is no conceptualization; that is the natural state. Even the joy of the thread-method is the characteristic of conceptualization. The method itself is not conceptualization; it is the wisdom-nature of space. The forehead within the knot—
It is the basis of the method and joy. The lotus above that is the supreme throat and the bindu. Above that is the uṣṇīṣa, which is the cessation and the rain at the heart. At the center of the heart is wisdom; that is renowned as the nature. The modes of the bindu and the rain are those joys; within the three channels, they are endowed with wind. Mounted upon the wind, the bodhicitta flows constantly, delighting in the three. In the fourth, there is no flowing; it is autonomous and free of conceptualization. Having abandoned the three, the fourth will never be found. Having summoned the nature of the three, the fourth will certainly be found. The fourth that is abandoned by the three is the non-arising of the subtlest of the subtle. If the guru has not spoken of it, it is difficult to know without that. From where would one know that non-arising? If it is so, it is described as such. Though non-arising, it is not unclear; though unborn, it always dawns. Just as space is non-arising, it always dawns with extreme clarity. Even though it is stainless and clear, the blind never know it. Likewise, due to the obscuration of valid cognition, those who are blind and lack the oral instructions will never know the nature that always dawns. Although it pervades everything, it is not seen by everyone. Therefore, for the sake of the accomplishment of the fortunate, I have taught how to find it. The wisdom within the lotus is the nature that is certainly found. It is said that the lotus is not triangular; the rain is in the center of the bindu. Within that is the mind that enters.
If one practices this, the Lord of Yogins,
Great wisdom will be attained in a single instant, without a doubt.
This is the great secret that is not [taught] elsewhere;
There is no other pith instruction than this.
It was hidden within all the tantras by the glorious Vajrapāṇi.
Out of fear that it might be lost, I have clarified this
Through the power of my faith.
Therefore, O Yoginīs, please be patient with this clarification of the secret reality.
Now, for those who are truly fortunate,
Who possess the three supreme empowerments,
Who are extremely heroic and pure,
Free from desire and hatred,
Who know the samaya and abide in concentration,
Who are single-mindedly devoted to the guru,
And who are free from avarice and pride—
To such as these, this should be taught by one of great intelligence.
To those who are malicious, ill, or fearful,
To those who are unlearned, stingy, arrogant, or deluded,
To those who possess pride and envy,
Who do not know the mantra vows,
Who do not hold the guru in certainty,
And who have abandoned concentration and samaya—
If one clarifies this reality to them,
It is equivalent to killing the Three Jewels.
For them, accomplishment will be far away.
They will experience much suffering,
And immediately upon death, they will go to hell.
Therefore, never reveal this;
Strive to protect the pith instruction.
This is the marvelous certainty of the great supreme gurus.
Through the kindness of the guru’s feet,
I have clarified it just a little.
By the stainless virtue of this,
May all beings without exception in the three realms
Swiftly attain the bhūmi of the glorious Vajrasattva.