Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Garland of Yoga (Yogamālā) is a brief instructional manual focused on the realization of coemergent, stainless wisdom. The text begins with traditional homages to Vajrasattva and the author's deity, establishing a framework of tantric practice. It proceeds to describe a specific, ritualized application involving the administration of an intoxicant to a neuter entity, suggesting a symbolic or alchemical process intended to produce a result akin to a wish-fulfilling tree. The work concludes by emphasizing the ethical and hierarchical requirements of the transmission process. It commits the reader to a relationship of absolute devotion toward the guru as the primary means of accessing reality. Furthermore, it mandates a strict discernment of the student's capacity, instructing the practitioner to share these insights only with those deemed suitable vessels while explicitly forbidding the disclosure of these teachings to certain types of disciples, such as those categorized as the White Lotus.
Provenance
About this text
A brief instruction on the dawning of coemergent and stainless wisdom, the Yogamālā (Tibetan: sbyor ba'i phreng ba) originates from the Indian author Buddhakīrti. The work was translated into classical Tibetan by lo tsa ba dge tshul shes rab dpal and is preserved in the Tengyur, volume པ, where it comprises three pages. Within the Tibetan canon, it is situated in the collection of Non-dual Tantra. The work enacts a path to liberation for beings bound by afflictions through the application of authentic wisdom. It details specific ritualized procedures, such as the administration of an intoxicant to the mouth of a neuter entity to achieve a result comparable to a wish-fulfilling tree. Furthermore, it argues for the necessity of absolute devotion to the guru to reveal precious reality and mandates a strict discernment of the student's capacity. The practitioner is cautioned to share these pith instructions only with those recognized as suitable vessels, explicitly forbidding the transmission of such knowledge to disciples like the White Lotus to prevent corruption. A scholar or serious reader consults this text today to examine these specific requirements for transmission and the symbolic applications described therein.
Cite thisAnuvāda, “Garland of Yoga” (Toh 1376), machine draft, 2026.https://naxiai.com/tibetan/works/toh1376
Summary & commentary
Significance
The work is significant for its illustration of the intersection between ritual secrecy and the guru-disciple relationship in Indo-Tibetan traditions. The mention of specific exclusions and the use of esoteric ritual imagery suggest a specialized tantric context where the transmission of knowledge is contingent upon both ritual precision and the spiritual qualification of the recipient.
Structure
Passages
Section
Description
1
Introduction
Homages and the statement of intent to provide instructions on the dawning of wisdom.
2
Ritual Instruction
Instructions on the administration of an intoxicant to a neuter entity to achieve a specific result.
3
Guidelines for Transmission
Instructions on honoring the guru and the necessity of selecting appropriate disciples for the revelation of reality.
Themes
Coemergent Wisdom (1)
Ritual Application (2)
Guru Devotion and Disciple Selection (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Yogamālā. In the language of Tibet: Sbyor ba'i phreng ba (The Garland of Applications). Homage to the glorious Vajrasattva! Homage to my own deity! I shall write a brief instruction on the dawning of wisdom, which is coemergent and stainless. For beings bound by afflictions, the application of authentic wisdom, which destroys afflictions, is the means to liberation. Through habituation to that, they will be liberated. Here, by means of the supreme yoga, through practice for six months, or for a year, or through uninterrupted continuity, the authentic accomplishment will be attained as one. Having abandoned all conceptual elaborations, the yogi who strives intensely in the desired [practice] should focus one-pointedly and meditate upon the applications that are about to be explained. Having observed the male, female, and neuter, as well as their colors, movements, and abidings, the practitioner will swiftly obtain the fruit of seeing them. Furthermore, the cause of virtues and faults is the male and female; by way of slaying them, the neuter should be extensively [cultivated] here. If that neuter is fully developed, it is carried to the peak of the golden mountain; there is no doubt that all perfect qualities will arise from it. Furthermore, the male, female, and neuter emerge from their abodes through effort. By means of that, from those abodes, one obtains the perfect jewels of qualities. Alternatively, the male, female, and neuter should be inserted into this very place. Once inserted, one should give them intoxicants to drink. Having given them to drink, the male and female should be diligently inserted into the mouth of the neuter.
To the objects that depend upon the essence, one should administer that which causes intoxication. Having administered it, with great effort, one should insert it into the mouth of the neuter. If done in this way, there is no doubt that this is like a wish-fulfilling tree. Through these applications, the support is explained here. By means of the three times and their divisions, there are six and five respectively. By distinguishing between the upper and lower, its individual aspects are held to be twofold. Therefore, the yogi should know these objects of knowledge. Alternatively, the yogi should move the tongue of the uvula with the vajra-tongue. From that movement, a stream of nectar flows; of this there is no doubt. Whether it be emanated by a collection of seed-syllables, or the beautiful form-body (rūpakāya), or the stainless coemergent (sahaja), one should accomplish the desired deity-form through meditation. In these precious applications, one should first exert oneself in generosity, discipline, and great compassion, and then practice them repeatedly until they are mastered. This is the essence spoken by the Buddhas in all the tantras and all the sūtras; it is the ultimate sādhana. These elaborations of application should be correctly applied. To that excellent disciple, the guru should show his own experience. In these garlands of application, one should perfectly apply the precious reality (tattva). If that precious reality is not attained, how can the accomplishments (siddhi) themselves be attained? Therefore, the excellent disciple—
One should always honor the guru with devotion, for by pleasing the guru, the precious reality is revealed. Having recognized a person as a vessel for the jewels, one should strive to explain that reality to them. One must not speak even a single word to disciples such as the "White Lotus" and others; if one were to speak, it would cause the pith instructions to become corrupted. The various pith instructions were compiled by the learned Buddhakīrti. This concludes the Yogāmālā composed by the Paṇḍita Buddhakīrti. Translated by the translator, the novice Śrīprajñā.