Toh 1471 · classical Tibetan · Tengyur edition

Self-Empowerment into the Glorious Spontaneously Arisen Supreme Bliss

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1471
Genre: Ritual
Period: classical Tibetan
Edition: Tengyur vol. 022_རྒྱུད་འགྲེལ།_ཞ.txt
Extent: 2 passages · 1,202 Tibetan characters · 271 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This text is a sādhanā, a liturgical manual for ritual practice, focused on the deity Heruka in the form of the Glorious Sahajasambhara. Specifically, it outlines a process of self-consecration or self-empowerment, allowing the practitioner to initiate themselves into the practice without an external empowerer. The work is structured as a ritual guide that commits the reader to the mastery of three specific yogas: consecration, thorough examination, and a third implied stage. By following the instructions attributed to the mahasiddha Tilopa, the practitioner engages in a systematic process of visualization and meditative absorption intended to realize the state of supreme coemergent bliss. The text functions as a technical bridge between the theoretical framework of the Sahaja tantras and the actualized experience of the deity's mandala through a self-directed ritual protocol.

Provenance

About this text

A ritual of self-consecration dedicated to Heruka, the Śrīsahajasamvarasvādhiṣṭhāna emerges from the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian master Tilopa. Its transmission into the Tibetan language is associated with translators such as chos kyi blo gros, rje mi nyag pa chen po, or the pairing of na ro pan and di ta, though the translation's conclusion specifically credits the great Lord Minyakpa. This classical Tibetan version is preserved in the Tengyur, volume ཞ, where it occupies two pages under the title dpal lhan cig skyes pa'i bde ba'i mchog bdag byin gyis brlab pa. The work enacts a process of self-empowerment, guiding the practitioner through three yogas: consecration, thorough examination, and the perfected, formless reflection. By following these instructions, the practitioner seeks to realize the state of supreme coemergent bliss. A scholar or serious reader consults this text today to examine the technical protocols of self-initiation and the meditative absorption required to engage with the deity's mandala without an external empowerer.

Sanskrit title: Śrīsahajasamvarasvādhiṣṭhāna
Indian author: Tilopa
Tibetan translators: chos kyi blo gros, rje mi nyag pa chen po or na ro pan+di ta
Canonical collection: Śaṃvara and Related Tantras
Genre: Ritual
Source edition: Tengyur, vol. ཞ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “Self-Empowerment into the Glorious Spontaneously Arisen Supreme Bliss” (Toh 1471), machine draft, 2026.https://naxiai.com/tibetan/works/toh1471

Summary & commentary

Significance

The work is significant as it represents the transmission of the Sahajasambhara cycle from the Indian mahasiddha Tilopa to the Tibetan tradition via the translator Minyakpa. It is particularly notable for its focus on self-empowerment, which suggests a specific pedagogical approach to tantric initiation within this lineage.

Structure

Passages	Section	Description
1-2	Introduction and Colophon	Provides the Sanskrit and Tibetan titles, an invocation to Heruka, a mention of the three yogas, and the attribution of authorship to Tilopa and translation to Minyakpa.

Themes

Self-Consecration (1-2)
Ritual Yoga (1)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaSelf-Empowerment into the Glorious Spontaneously Arisen Supreme Bliss·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཤྲཱི་ས་ཧ་ཛ་སམྦ་ར་སྭ་ཏིཥྛ་ནཱ་མ། བོད་སྐད་དུ། དཔལ་ལྷན་ཅིག་སྐྱེས་པའི་བདེ་བའི་མཆོག་བདག་བྱིན་གྱིས་བརླབ་པ་ ཞེས་བྱ་བ། ཧེ་རུ་ཀ་ལ་ཕྱག་འཚལ་ལོ། ། རྣལ་འབྱོར་རྣམ་གསུམ་ཤེས་བྱ་སྟེ། ། བྱིན་གྱིས་བརླབས་དང་རབ་བརྟག་དང་། ། རྫོགས་པ་གཟུགས་བརྙན་བསམ་མེད་དོ། ། ཤིན་ཏུ་བརྩོན་ལྡན་དཔའ་བོ་དེས། ། སྐད་ཅིག་གཅིག་གིས་སྦྱོར་བ་ཡིས། ། བདེ་ཆེན་ལྷན་ཅིག་ སྐྱེས་པའི་སྐུ། ། མཁའ་ལྟར་དག་པའི་ངང་ཉིད་ལས། ། ཤིན་ཏུ་བླ་མའི་རྣལ་འབྱོར་བྱ། ། ལ་ལ་ར་ས་དྷཱུ་ཏཱི་ཡང་། ། ཐབས་དང་ཤེས་རབ་གཉིས་མེད་སྐུ། ། ཨ་ཧཾ་བདེ་བའི་རྣམ་པ་ཅན། ། ཚངས་པའི་འཁོར་ལོ་རྫོགས་པར་བསྒོམ། ། སྲོག་ནི་འཛིན་པར་བྱེད་པ་སྟེ། ། རྟོག་པ་ཐམས་ ཅད་ལེགས་པར་བསྡུ། ། ཉི་མ་ཟླ་བའི་འཕེན་སྡུད་ཀྱང་། ། སྦྱོར་བ་བཞི་དང་ཡང་དག་ལྡན། ། རྔུབ་པ་དགང་གཞིལ་བཏང་བ་ཡིན། ། བག་ཆགས་བསྲེག་པའི་མེ་དཔུང་གིས། ། ཚངས་པའི་འཇིག་རྟེན་གཡོ་བར་བྱེད། ། འབར་འཛག་མཁས་པའི་བྱིན་རླབས་དང་། ། དངས་མ་ལྔ་ཡི་འོད་ཟེར་གྱིས། ། འབྱུང་ཆེན་ལྔ་པོ་སྟོབས་སུ་འགྱུར། ། རྟགས་བཅུ་ཡོན་ཏན་བརྒྱད་དང་ལྡན། ། སྣ་ཚོགས་སྣང་ལ་རང་བཞིན་མེད། ། བརྗོད་དུ་མེད་ཅིང་བསམ་མི་ཁྱབ། ། རྟོག་ཏུ་མེད་པ་ནམ་མཁའི་དབུས། ། མ་ནིང་ཞེས་བྱར་བརྗོད་པ་སྟེ། ། ཁ་ཅིག་ཟུང་འཇུག་ ཅེས་བྱར་བརྗོད། ། སྒྲིབ་པ་དང་བྲལ་ཆོས་སྐུ་འདིར། ། མེ་ཆུ་ལ་སོགས་འབྱུང་རྣམས་དང་། ། རྟེན་དང་བརྟེན་པའི་མཚན་ཉིད་ཀྱིས། ། དཀྱིལ་འཁོར་ཐམས་ཅད་འདི་ཉིད་དོ། །

In the language of India: Śrī Sahajasambhara-svādhiṣṭhāna-nāma. In the language of Tibet: Dpal lhan cig skyes pa’i bde ba’i mchog bdag byin gyis brlabs pa (The Glorious Supreme Coemergent Bliss: Self-Consecration). Homage to Heruka! One should know the three yogas: consecration, thorough examination, and the perfected, formless reflection. That hero, endowed with great diligence, through the application of a single instant, [attains] the body of coemergent great bliss. From the state of purity like the sky, one should perform the yoga of the supreme guru. Lāla, rasanā, and dhūtī are the body of the non-duality of method and wisdom. Having the aspect of the bliss of "A-Haṃ," one should meditate on the complete Brahmā-cakra. Life-force is that which sustains; all conceptual thoughts are thoroughly gathered. The projection and withdrawal of the sun and moon are perfectly endowed with the four applications: inhaling, filling, suppressing, and releasing. By the mass of fire that burns away habitual tendencies, the Brahmā world is made to tremble. Through the blessing of the skillful blazing and dripping, and the light rays of the five essences, the five great elements become powerful. Endowed with the ten signs and eight qualities, diverse appearances are without intrinsic nature. Inexpressible and inconceivable, beyond thought in the center of space, it is called the "neuter"; some call it "union." In this Dharmakāya, free from obscurations, the elements such as fire and water, and the characteristics of the support and the supported—this itself is the entire maṇḍala.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

definitionགཟུགས “form” — The first of the five aggregates ; but also, in this sūtra, “inner form ” within consciousness (see 1.38 ).

terminologyལས → “action”. 84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.

homonymལས is rendered “action” here; the glossary also records act, Action, activity for other contexts — the sense follows the passage, not a fixed default.

definitionལས “action” — Matters that govern the saṅgha community’s daily life, regular observances (such as the rains retreat and the restoration ) and special events (like ordination) are ratified by a formal act of the saṅgha. There are one h

homonymཤེས་རབ is rendered “insight” here; the glossary also records discernment, wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཤེས་རབ “insight” — In this text shes rab seems to mean primarily knowledge (defined as insight and understanding one has gained through studying and experience), specifically knowledge of the teachings of the Buddha in general, and of karm

definitionའཁོར་ལོ “cakra” — Literally “wheel,” cakra is an energy center in the subtle body where subtle channels converge. In tantric Buddhism there are either four or five main cakras. The Hevajra Tantra teaches four cakras, namely the cakras of

definitionརྟོག་པ “kalpa” — A mental factor understood either as “the coarseness of the mind” or as the cause for such coarseness. More elaborate definitions explain it as a type of “mental murmur” ( manojalpa ) that is searching ( paryeṣaka ) and

definitionཉི་མ “Āditya” — The sun; the god of the sun; the king identified as Ādityavardhana of the Śrīkaṇṭha - Sthāṇvīśvara dynasty who ruled in Madhyadeśa in the sixth century ᴄᴇ .

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

termབདག → self

termཕྱག་འཚལ → homage

termགཟུགས → form

termལས → action

termཤེས་རབ → insight

termའཁོར་ལོ → cakra

དཔལ་ལྷན་ཅིག་སྐྱེས་པའི་སྒྲུབ་ཐབས་བདག་བྱིན་གྱིས་བརླབ་པ་ཞེས་བྱ་བ། སློབ་དཔོན་ཆེན་པོ་ཏི་ལཱི་པས་ མཛད་པ་རྗེ་མི་ཉག་པ་ཆེན་པོས་བསྒྱུར་བ་རྫོགས་སོ། །

The Sādhana of the Glorious Sahaja, known as Self-Consecration, composed by the great master Tilopa and translated by the great Lord Minyakpa, is hereby complete.

Terminology used in this text (17)

Term	Rendering	×	Note
བདག	self	2
ཕྱག་འཚལ	homage	1
གཟུགས	form	1
ལས	action	1	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
ཤེས་རབ	insight	1
འཁོར་ལོ	cakra	1
རྟོག་པ	kalpa	1
ཉི་མ	Āditya	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
ཚངས་པའི་འཇིག་རྟེན	Brahmā world	1
ས་བཅུ	the ten grounds	1	The bodhisattva levels. The single syllable ས is also the word for 'earth' and must not be pinned as 'ground' on its own
སྒྲིབ་པ	obscuration	1
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
དཀྱིལ་འཁོར	maṇḍala	1
སྒྲུབ་ཐབས	sādhana	1
སློབ་དཔོན	ācārya	1

Colophon

Source: tengyur vol. 022_རྒྱུད་འགྲེལ།_ཞ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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