Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Sādhana of the Wisdom-Eye is a ritual manual focused on the cultivation of non-dual perception and the realization of the five wisdoms. The text instructs the practitioner to utilize prāṇāyāma to purify cognitive grasping, thereby stabilizing the mind to perceive the equality of manifold empty appearances. It posits that the direct realization of these wisdoms—specifically the wisdom of equality, the all-accomplishing wisdom, and the wisdom of the dharmadhātu—is equivalent to the state of all Buddhas. The work commits the reader to a practice of transforming ordinary perception into the recognition of the dharmakāya, arguing that the failure to recognize the five lights results in rebirth within the six realms. By identifying delusory appearances as one's own radiance, the practitioner is led toward a state of fearlessness and liberation from the cycle of existence.
Provenance
About this text
Dedicated to the accomplishment of the wisdom eye, the Jñānacakṣusādhana is a work of the Non-dual Tantra. It is attributed to the Indian author Kālacakrapāda. The text entered the Tibetan tradition through the translator Vibhūticandra and is preserved in the Tengyur, volume པ, where it extends over four pages. In the classical Tibetan language, it is known as the ye shes spyan sgrub pa. The work enacts a process of purifying cognitive grasping through the yoga of prāṇāyāma to stabilize the mind and radiate into the expanse of space. It argues that the realization of the five wisdoms—including the wisdom of equality, the all-accomplishing wisdom, and the wisdom of the dharmadhātu—is equivalent to the state of all Buddhas. By recognizing the equality of manifold empty appearances and the unborn phenomena, the practitioner seeks to perceive the radiant, perfect Buddhas through the divine eye. A scholar or serious reader consults this text today to examine the specific instructions for transforming perception into the recognition of the dharmakāya and the five superknowledges, as taught by the Bhagavān in the Guhyasamāja.
Cite thisAnuvāda, “Sādhana of the Wisdom-Eye” (Toh 1370), machine draft, 2026.https://naxiai.com/tibetan/works/toh1370
Summary & commentary
Significance
This text is significant for its integration of breath control and the conceptual framework of the five wisdoms common in Vajrayāna Buddhism. It illustrates the transition from ritual preparation to the direct experiential recognition of the nature of mind. For the modern reader, it provides a concise example of how tantric systems map physiological processes to ontological realizations.
Structure
Passages
Section
Description
1
Invocation and Introduction
Homage to Vajrasattva and introduction of the text's titles in Sanskrit and Tibetan.
2-3
The Vision of Wisdom
Description of the divine eye's perception of the Sambhogakāya and the technical application of prāṇāyāma to realize the five wisdoms.
4
Realization and Liberation
Analysis of the consequences of failing to recognize the five lights and the method of identifying appearances as the dharmakāya.
Themes
The Five Wisdoms (2-3)
Prāṇāyāma and Purification (2)
Dharmakāya and Delusory Appearances (4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Jñānacakṣu-sādhana-nāma. In the language of Tibet: Ye shes spyan sgrub pa zhes bya ba (The Accomplishment of the Wisdom Eye). Homage to the glorious Vajrasattva.
To the one in whom the qualities and activities of the three bodies are perfectly complete, who acts for the benefit of beings with the five unobscured eyes—to the glorious deity’s body, I pay homage. From the glorious, sublime, and primordial Kālacakra, I shall clearly write this accomplishment of the five most secret ḍākinī eyes, free from all obscurations.
In a delightful charnel ground that is well-sheltered, having made extensive outer, inner, and secret offerings, one should bathe, take a seat, and abide in the four Brahma-abodes. Sitting in the cross-legged posture, the senses are fully opened. By gazing with the "gaze of the Sage," there appear mirages, smoke, fireflies, lamps, and the sky; the moon, the sun, Rāhula, and lightning appear. Unobstructed visions and so forth arise in an inexpressible way.
Through the yoga of prāṇāyāma, subject and object are purified. With the body in the essential points and the gaze of the Vajra-Uṣṇīṣa, one enters the Vajra Path from the sky. From the sky, smoke, mirages, fireflies, lamps, blazing fires, the moon, the sun, Rāhula, lightning, and bindus appear. These are the arising of the impure visions. By abiding in the yoga of the sky, white, yellow, red, green, and blue—the lights of the Buddhas—arise. The great light illuminates everything, and one sees the Akaniṣṭha realm and its circles of light. Through the yoga of the two reflections, [the pure visions arise].
Within that, reflections without an object,
The manifold Sambhogakāyas are seen.
The radiant, perfect Buddhas
Are clearly perceived by the divine eye.
The single, stainless eye of wisdom—
The Bhagavān, in the Guhyasamāja, taught:
"Through the yoga of prāṇāyāma, purify the grasping.
Once stabilized, through the vajra path,
One should radiate into the expanse of space.
The five superknowledges will be attained,
And a maṇḍala of light will arise.
Within the dhūtī, hold the clear light;
Know the suchness of the non-conceptual mind.
See the suchness of the vajra body;
Become skilled in the dharmas of Secret Mantra.
At the gateway of prāṇāyāma, hold the clear light;
Know the suchness of the moving winds.
One will see the colors of the five winds;
The activities of pacifying, increasing, and magnetizing will be mastered.
Upon the appearance, hold the clear light;
Relying on the subtle light,
By being introduced to the great coarse light,
Non-conceptual existence and transcendence appear.
The conventional dharmas of cause and effect
Will be seen by the Dharma eye.
The lamp of wisdom, the light for beings,
The unobscured Dharma eye
Knows the general and specific characteristics;
It is fully attained by the insight eye.
By that, the Buddha eye is accomplished;
Relying on prāṇa and āyāma,
The non-conceptual Dharmakāya will be seen.
Through the vajra yoga, the Sambhogakāya is seen;
Through non-dual, pure appearance, the Nirmāṇakāya is seen.
Through non-conceptual clarity, the mirror-like wisdom;
From the non-conceptual state, the lights are individually discerned."
The equality of the manifold empty appearances is the wisdom of equality. Through total purity, it is the all-accomplishing wisdom. Knowing the unborn phenomena is the wisdom of the expanse of reality (dharmadhātu). Seeing these five wisdoms is equal to all the Buddhas. The Buddha of spontaneous natural presence, in brief, is renowned as the six Buddhas of the six aggregates. The vajra sense bases (āyatana) themselves are also renowned as the pure, radiant Tārā and so forth, as well as Fire, Wind, and the rest. Within the outer, inner, and secret maṇḍalas, the Buddha of Great Bliss resides in the pure realm. Regarding this, the Blessed One made a solemn pledge: "Having completely abandoned all conceptual thoughts, examine this for a single day. If conviction does not arise, then my words are a lie." It is essential to possess the oral lineage and the practical application. From the generation stage of birth, one enters the completion stage of death. Through the gradual dissolution of the elements, when external strength dissolves and internal capacity dissolves, the five lights and the welcoming deities such as Locanā appear. One should grasp the essence of the wisdom of the five families in meditative equipoise. The luminosity of the dharmakāya essence arises as the Buddha. What is called "death" is a conceptual construction; it leads one to the celestial realm of Khecara. From the luminosity dharmakāya of death, the saṃbhogakāya dawns in the intermediate state (antarābhava). From the stages of appearance, increase, and attainment, one possesses the physical form of the previous existence. With all sense faculties complete, one travels without obstruction. The miraculous power of karma is inconceivable. The four terrifying sounds and the three fearsome precipices appear as the bindu becomes unstable. Due to the decline of the refined essence, delusory appearances arise as sounds.
Through the impairment of the five lights, one is born in the abodes of the six families. Recognize appearances and so forth as the dharmakāya. Recognize delusory appearances as your own radiance. Like a man who has finished his work, the knowledge of being without fear arises. The dharmakāya, free from elaboration and equal to space, is born from the father. From the light of the pure essence, the face of the saṃbhogakāya is also seen. The five afflictions are purified and arise as the five wisdoms. Untainted bliss cannot be contained within the sky. One is manifestly awakened as the nirmāṇakāya of birth. Through method and insight, the two, and the body, speech, and mind, having traversed the ten bhūmis, one comes forth through the secret gate and acts for the benefit of beings. Even if one knows the Kālacakra, if one lacks these instructions, it is a wearying effort without purpose, and the fruit of buddhahood will not arise. Though outer calculations are clear, the essential meaning is not clear. Therefore, I have written this for the benefit of all fortunate beings. This concludes the method for accomplishing the five eyes, composed by the master Kālacakrapāda from the first sublime instruction of the Kālacakra. Kālacakrapāda heard it from the Lords of the Three Families, such as the Great Compassionate One. He heard it from the wisdom ḍākinī Sūryadharmā; she from Ratnaśrībhadra; he from Śākyaśrībhadra; and he from the Paṇḍita Mahābibhūticandra of Jagaddala in Eastern India, who translated it into the self-translated language.