Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This manual provides a technical guide for the generation stage (utpāda) of the Guhyasamāja Mahāyoga Tantra, specifically focusing on the integration of sūtra citations to validate meditative practice. The text directs the practitioner through a sequence of visualizations designed to transform ordinary perception into the divine pride of a deity. This process begins with the cultivation of vajra-bodhicitta and the establishment of protective boundaries, moving toward the visualization of the wisdom maṇḍala and the identification of the practitioner as Vajradhara. The work emphasizes the transformation of the five aggregates into the wisdom of the tathāgatas and the utilization of passion as a catalyst for enlightenment. By combining specific mantras, mudrās, and the union of vajra and lotus, the practitioner is committed to a rigorous system of mental alchemy intended to accomplish various activities, such as pacification, through the realization of the non-dual nature of the maṇḍala.
Provenance
About this text
A technical manual for the generation stage of the Guhyasamāja Mahāyoga Tantra, the Śrīguhyasamājamahāyogatantrotpattikramasādhanasūtramelāpakanāma belongs to the genre of Tantra. The work is attributed to the Indian author Nāgārjuna. It was translated into the Tibetan language by Dharmaśrībhadra and the lo tsa ba dge slong rin chen bzang po. This classical Tibetan translation is preserved in the Tengyur, volume ངི, where it comprises ten pages and is situated within the Guhyasamāja and Related Tantras collection. The work enacts a rigorous system of meditative practice, beginning with the generation of vajra-bodhicitta and the establishment of protective boundaries through the visualization of a vajra fence and net. It directs the practitioner to visualize themselves as the white Vajradhara and utilize specific mantras and syllables to transform ordinary perception. A scholar or serious reader consults this text today to understand the precise sequence of visualizations and the integration of sūtra citations used to validate the meditative process, specifically regarding the transformation of the practitioner's identity and the creation of a protected ritual space.
Cite thisAnuvāda, “A Method for Cultivating the Generation Stage of the Mahāyoga Tantra, the Glorious Guhyasamāja, called “Integrating the Sūtras”” (Toh 1797), machine draft, 2026.https://naxiai.com/tibetan/works/toh1797
Summary & commentary
Significance
The work is significant for its explicit attempt to synthesize tantric practice with sūtra-based authority, as evidenced by its title and internal citations. It illustrates the Mahāyoga approach to the Guhyasamāja system, where the transmutation of desire into wisdom is central to the path of enlightenment.
Structure
Passages
Section
Description
1-3
Preliminary Protections
Establishment of vajra-bodhicitta and the creation of a protective environment using a vajra fence, net, and armor.
4-5
Generation of the Deity
Visualization of the practitioner as Vajradhara and the arising of the sun and moon maṇḍalas from the ocean of wisdom.
6-7
Transformation of Aggregates
The process of entering the wisdom-nature of the tathāgatas and the arrangement of syllables in the body to emanate the assembly.
8-9
The Vajra Mode of Passion
Instruction on utilizing passion and desire within the maṇḍala of samaya to achieve enlightenment.
10-12
Stabilization and Integration
The sealing of the Supreme Maṇḍala and the use of mantras and inner fire offerings to accomplish spiritual activities.
13
Colophon
Attribution of the work to Nāgārjuna and record of its translation by Dharmashribhadra and Rinchen Zangpo.
Themes
Deity Yoga and Visualization (4-5, 11)
Transformation of Desire (8-9)
Integration of Sūtra and Tantra (2, 4, 6, 7, 9, 10, 11)
Ritual Protection (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Method for Cultivating the Generation Stage of the Mahāyoga Tantra, the Glorious Guhyasamāja, called “Integrating the Sūtras”·
In the language of India: Śrī-guhyasamāja-mahāyoga-tantra-utpāda-krama-sādhana-sūtra-melāpaka-nāma. In the language of Tibet: rNal ’byor chen po’i rgyud dpal gsang ba ’dus pa’i bskyed pa’i rim pa bsgom pa’i thabs mdo dang bsres pa zhes bya ba. Homage to the glorious Vajrasattva.
For those who are entering the practice of the Great Yoga Tantra, the glorious Guhyasamāja, in order to ascertain the meditative absorption (samādhi) of the generation stage (utpattikrama), this work entitled The Integration with the Sūtras is to be compiled by extracting from the seventeenth chapter. Regarding this, as stated in the twelfth chapter: "In a region of a great wilderness, adorned with flowers, fruits, and the like, in a secluded place on a mountain, all accomplishments (siddhi) will be attained." In accordance with such vajra words, one should sit in the sattva posture in a suitable location, generate a mind of great compassion for all sentient beings, and then, as stated in the third chapter: "Abiding in the center of the expanse of space, one should meditate on the maṇḍala of the Buddha. A great mass of clouds of light rays, possessing the blazing light of the Buddha, completely pervaded by five-colored rays, perfectly circular in every way, adorned with the five qualities of sensory desire and the five types of offerings—having meditated in that manner in brief, one should meditate on the form in the center."
Regarding that which was thus taught in brief, first of all, one should generate what is called "bodhicitta in the form of a vajra." As stated in the fifteenth chapter: "Resembling the light of Vairocana, the great king Vajrasattva, he becomes the holder of the three vajras of the Buddha." By this, one should visualize oneself as the great Vajradhara, white in color. Then, according to the method taught in the first chapter regarding the samādhi called "Lamp of Gnosis," one generates Akṣobhya, who becomes Dveṣavajra. Then, from the thirteenth chapter: "The wrathful one born from the abode of hatred, who is constantly intent on slaying—by the act of slaying, he will achieve success for the practitioner of the supreme dharma." Thus, from the long syllable HŪṂ, one emanates the ten wrathful kings. Then, from the fourteenth chapter, by commanding the wrathful king Sumbharāja with the mantra beginning with "OṂ SUMBHA," the hosts of obstructors from the ten directions are summoned. Then, from the thirteenth chapter: "Once the commitment is fulfilled, the site of the mantra must be protected. Abiding in this application of meditative concentration, the Buddhas grant their blessing. One should meditate on the great king Vajrāmṛta as the vajra-kīla, which, like blazing sparks, should be driven into the maṇḍalas of the ten directions." By this, one commands Sumbharāja with the mantra beginning with "OṂ GHA GHA" and drives in the kīlas of the wrathful Amṛtakuṇḍalī.
Then, one should visualize a vajra fence with the mantra of Kāmarāja, and a vajra net with the syllable HŪṂ of Hūṃkāra, while visualizing the ground as being of the nature of vajra. One should also perform the armor and other protections with the three syllables. Having thus meditated on the protection wheel—the ritual of binding the cardinal and intermediate directions and the fence and so forth—one should meditate on the nature of emptiness according to the meaning of the verse from the second chapter: "The meditation on the non-existence of things is not a meditation on something to be meditated upon. Thus, the meditation on the non-existence of things is without any focal point."
Then, as stated in the eleventh chapter: "The maṇḍala is born from all vajras; meditate on the vajra of space in the center," and so forth, one generates the four maṇḍalas of wind and so forth. Then, with the words "The gathering should also be thoroughly performed," and so forth, one generates the ground. Then, from the eleventh chapter: "Meditate on the abode with the syllable BHRŪṂ," one visualizes the celestial palace. Within that, according to the first chapter: "Possessing the maṇḍala of clarity and so forth, the abode of all Tathāgatas," one adorns it with seats such as the moon upon a multicolored lotus. Then, from the eighth chapter: "With an extent of ten million yojanas, a square and most beautiful, a stūpa of the four kinds of jewels, clear and naturally stainless," and so forth, one meditates on the dwelling place of all Tathāgatas exactly as it is. Having preceded this with the generation of the abode:
"One should meditate on the generation of the three vajras." Thus, with a mind of intense devotion, one becomes Vajradhara himself. Visualizing oneself seated upon the central throne in the vajra posture, the first chapter states:
"The essence of that clarity
Is pervaded everywhere by diverse forms.
It is fully expanded by the assembly of buddhas,
With a swirling mass of many radiating light rays."
This passage teaches the visualization of intense devotion, governed by the meditative absorption (samādhi) that arranges the maṇḍala circle. Now, the sequence of the four yogas is to be commenced. Regarding that, the seventh chapter states:
"Having extracted the samaya-essence according to the ritual,
Those desiring the fruit should drink it.
Having 'slain' the assembly of tathāgatas,
The supreme siddhi will be attained."
By this, through the meditative absorption of intense devotion, the tathāgatas of the arranged maṇḍala circle are gathered into the aggregates and so forth. Having entered the ultimate maṇḍala through the phrase "The aggregate of form..." and so on, one is blessed by the mantra taught in the third chapter, beginning with "Oṃ śūnyatā..."
The eighth chapter states:
"Abiding in the center of the expanse of space,
One should meditate on the ocean of wisdom."
By this, one is completely transformed into the form of the ocean of wisdom.
Then, as for the arising: from the ocean of wisdom, a sun maṇḍala appears; upon that, a moon maṇḍala; upon that, a red eight-petaled lotus; and upon the lotus, the three syllables are arranged. Visualize that all of these are condensed and completely transformed into a form resembling a moon maṇḍala. From that, generate the radiation and reabsorption of light rays, and cause the realms of sentient beings to enter into that very moon maṇḍala, which is the nature of wisdom. Then, stabilize this with the mantra taught in the third chapter, beginning with oṃ dharmadhātu, and so forth; this is the yoga. Therefore, it is said: "One should know that yoga is the meditative absorption into mere wisdom."
Regarding that, the eleventh chapter states: "The supreme three vajras, the syllables, the mantras, and the visualization of the great mudrā—these should be performed with the vajras of wisdom in order to attain all enlightenment." Thus, having arranged the three syllables upon the moon maṇḍala, one meditates on oneself as the Great Vajradhara, arising from the vajra-pride; this is the subsequent yoga.
Then, since the embodied vidyā-puruṣa (knowledge-being) of the nature of wisdom described in the first chapter is unable to perform the benefit of sentient beings, the eighth chapter states: "From between the breasts to the crown of the head, the knower of the ritual should arrange [the deities] down to the soles of the feet. At the navel, the waist, and the secret place, one should thoroughly arrange the five families, the sons of the Victors."
By means of the blessing of the mantra spoken in such passages, one should cause the nature of the aggregates and so forth to be entered by the wisdom-nature of all the tathāgatas within the body. Therefore, the seventeenth chapter states: "The five aggregates, in brief, are proclaimed as the five buddhas. The vajra sense bases themselves are the supreme maṇḍala of the bodhisattvas." Now, by entering the deities of the body maṇḍala, one should meditate on the identity of Vajradhara with three faces for the sake of those to be trained. To demonstrate this very point, the first chapter states: "The form of the great vidyā-puruṣa, the lord of all tathāgatas, was blessed by mantra. Immediately upon being blessed, the Blessed One, the Bodhicitta-vajra tathāgata, was seen by all the tathāgatas as if having three faces"—this is the "extreme yoga" (atiyoga). Then, by the entry of the wisdom beings (jñānasattva) such as Vairocana and the others, one should perform the blessing through this sequence of body and so forth. The sequence is as follows, from the eleventh chapter: "Abiding in the center of the vajra maṇḍala, one should intensely meditate on the syllable HŪṂ. Abiding in the center of the luminous maṇḍala, one should clearly contemplate the syllable OṂ. Abiding in the center of the dharma maṇḍala, one should clearly contemplate the syllable ĀḤ."
By this statement, one should arrange the three syllables in the regions of the head, throat, and heart. From these, the assembly of Locanā and the others are emanated, who summon the Body Vajra and the rest. Then, one should make supplications with the verses from the twelfth chapter beginning, “The glorious holder of the Buddha-body,” and so forth. Following that, one should generate the pride of being the nature of the three families with the verses from the seventh chapter beginning, “Whatever is the body of all Buddhas,” and so forth. Then, one should perform the consecration with the mantra taught in the sixth chapter beginning, “Oṃ sarvatathāgatakāya,” and so forth. The generation in the manner taught in the first chapter, the samādhi called “The Vajra Arising from the Vajra Samaya,” is known as the samayasattva.
Then, according to the twelfth chapter:
“Endowed with all supreme aspects,
The wisdom-samaya at the heart,
The supreme Vajra-holder on the crown,
Who pleases all the Buddhas—
This is the supreme samaya,
The supreme for accomplishing all siddhis;
One should perform it with the supreme samaya.”
By this statement, one should summon the jñānasattva into the heart of the samayasattva by means of the seed syllable, and meditate on one’s own lord upon the crown. Then, according to the eleventh chapter:
“Having visualized the syllable HŪṂ at the heart,
One should place the mind as a drop.”
By this statement, one should meditate on the samādhisattva, the syllable HŪṂ—the essence—at the heart of the jñānasattva.
In this way, because the Blessed One taught that the state of enlightenment arises from passion, in the first chapter he entered the meditative absorption called "The Vajra Mode of Great Passion." Abiding in that state of generation, one should perform the initial application. In order to demonstrate that liberation is attained through the desires of sentient beings who engage in passion, the seventeenth chapter states that one enters the meditative absorption called "Enjoying All Desires." Following this sequence, one should properly train a low-caste girl who possesses the required marks as described in the fifteenth chapter, or else emanate her from one's own heart and place her in front. Then, as stated in the eighth chapter, "From between the breasts to the crown of the head," and so forth, one should perform the union of the five families, join the vajra and lotus, and engage in the union of the two organs. As it is said in the seventh chapter:
"A woman of beautiful form and fine complexion, sixteen years of age,
One should perform the offering in a secluded place
Through the three places of blessing.
One should meditate on the supreme consorts of the Tathāgatas,
Such as Locanā and the others.
By the union of the two organs,
The siddhi of Buddhahood will be attained.
With OṂ and ĀḤ,
One should visualize HŪṂ and PHAṬ.
One should meditate on the lotus and vajra
Pervaded by five-colored light rays."
By this, one should abandon ordinary pride.
"Behold with a gaze of passion and desire; this is the maṇḍala of samaya." By means of this, one should please [the consort] with the vajra of skillful means. Possessing the pride of Ratnasambhava, one should recite the mantra of passion as taught in the sixth chapter, and perform embracing, kissing, sucking, and so forth. One should then meditate on remaining in the activity while singing the song of the syllable HŪṂ. At the time of emission, one should utter PHAṬ and meditate on the subtle particles of bodhicitta as the source of all the Tathāgatas and so forth, causing them to abide in the celestial mansion as previously described.
Then, possessing the pride of Amoghasiddhi, one should consecrate [the offering] with the offering mantra taught in the sixth chapter. By these passages, the three maṇḍalas are of the nature of the three sattvas; this is the samādhi called the "Initial Application for the Perfection of One's Own Benefit."
Then, in order to accomplish the perfection of the benefit of others, one should emanate Akṣobhya according to the method of the samādhi called the "Vajra Lamp of Gnosis" taught in the first chapter. Having thoroughly purified those sentient beings who engage in hatred, and having summoned them and absorbed them into one's own body, they become Hatred-Vajra. Likewise, having emanated the deities of the maṇḍalas of Vairocana and the others, and having thoroughly purified those sentient beings who delight in delusion and so forth, they are gathered in.
Having caused the wisdom maṇḍala to enter [the pledge maṇḍala], and having summoned it back and arranged it in its proper places, sealing it with the four mudrās is the second meditative stabilization called the "Supreme Maṇḍala."
Then, from the third chapter: "A five-colored jewel, the size of a mustard seed, the yogi who knows the reality should always meditate upon it at the tip of the nose." This and so forth refers to the application of the subtle [yoga].
From the seventh chapter: "One should not recite while eating alms, nor should one be attached to what is not requested. While enjoying all desires, one should recite the mantra without letting its branches degenerate." By such statements, one should maintain the vajra recitation.
From the thirteenth chapter: "Having uttered [the mantra], the emanation of the vajra should be thoroughly withdrawn once it is complete." Having performed the recitation according to these words, one should perform the withdrawal.
From the seventeenth chapter: "Then he dwelt in the bhaga of the consorts of the body, speech, and mind of all the tathāgatas." Then, the consorts of all the tathāgatas should offer this "Praise of Delight" to the Great Vajradhara, the Lord of all tathāgatas. The Lord himself enters into the ultimate truth. Then, being exhorted by the goddesses such as Locanā and others, and being perfectly awakened by the tathāgatas through praises such as "Akṣobhya is great wisdom," one should properly worship according to the ritual and cause [the deities] to enter well into one's own body.
Then, from the tenth chapter: "Abiding in the center of the expanse of space, one should meditate on the arranged maṇḍala. In its center, one should clearly visualize the syllable HŪṂ in the form of oneself, blazing with vajra light rays and radiating in all directions. If one meditates upon the body, speech, and mind of the Buddha within the heart, one will immediately become the holder of the vajra of body, speech, and mind." By this statement, one should contemplate the syllable HŪṂ completely filling the realm of space as the nature of Vajrasattva and then perform the withdrawal.
In this way, beginners who have entered the samaya and vows and received empowerment should, being free from ordinary pride, familiarize themselves with deity yoga in four sessions. To accomplish the perfect welfare of oneself and others, they should also perform the various classifications of activities. By this very sequence, the seventeenth chapter states: "Regarding the vajra of the body and food, the external vajra-holder, and the vajra-dharma, one should always practice the ritual of reciting mantras." Through this samādhi, one should purify the food, the throat, and the heart according to the stages explained in the Sādhana, and then perform the activities of eating the five nectars and so forth.
Then, from the tenth chapter: "As many mantra beings as there are, perfected in the wisdom of the three vajras, one should examine all things through the union of the two organs."
By this statement, it is taught that through the perfect union of the vajra and the lotus, all activities such as pacification and so forth are to be accomplished by means of the three-syllable mantra, the garland mantra, the secret mantra, medicinal substances, and the inner fire offering. This is the third meditative stabilization known as the "Supreme of Activities."
Having thus explained the extensive integration with the sūtras, I shall now explain it in brief. In that regard, one should understand the following: first, the determination of the place; focusing on great compassion; meditating on the protection wheel; focusing on emptiness; generating the site; the celestial mansion; the arrangement of the maṇḍala; entering the ultimate maṇḍala; arising; focusing on the sun maṇḍala; finally, the moon maṇḍala; generating the Great Vajradhara; filling the aggregates and so forth through the blessing of the mantra; the formation endowed with the blessing of body, speech, and mind; the union of the vajra and lotus; the blessing of the vajra of passion; the emergence of the maṇḍala; the subtle yoga; the vajra recitation; the verbal recitation; entering the ultimate; being aroused by the exhortation; offering praise; the withdrawal; and the classifications of activities.
This concludes the Sādhana Integrating the Sūtras, a method for the generation stage of the glorious Guhyasamāja, the Great Yoga Tantra.
This concludes the work composed by the great master Nāgārjuna. It was translated, edited, and finalized by the Indian abbot Dharmashribhadra and the monk-translator Rinchen Zangpo.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.