Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of a concise sādhana attributed to Nāgārjuna, focusing on the precise execution of tantric ritual and meditative visualization. The text functions as a manual for the practitioner, bridging the gap between condensed root instructions and the actual implementation of complex rites. It guides the reader through a progression of spiritual technologies, including the purification of sensory qualities, the visualization of specific deities such as Dveṣavajra and the Five Buddhas, and the application of mantras for pacification and subjugation. The work commits the reader to a rigorous discipline of mental architecture, requiring the integration of compassion, the mastery of samādhis, and the realization of non-substantiality. By addressing the difficult points of the root text, the author ensures that the practitioner avoids perverted results and instead achieves the state of suchness and the clear light, moving from external ritual form to the internal realization of emptiness.
Provenance
About this text
A commentary on the difficult points of a concise sādhana, the Piṇḍīkṛtasādhanapañjikā belongs to the tradition of the Guhyasamāja and Related Tantras. The work is attributed to the Indian author Vibhūticandra. It was translated into the Tibetan language by shakya’i dge slong rin chen grub and is preserved in the Tengyur, volume ཅི, where it extends over ten pages. The text enacts a technical exegesis of ritual practice, offering pith instructions on the Cindhakāya and the purification of the five sensory qualities through the application of the arsha and other activities. It addresses the conduct of the three worlds and the nature of aggregates and elements, drawing upon the Caryāmelāpaka and referencing the views of Rāhulabhadra regarding the supreme master. A scholar or serious reader consults this work today to understand the precise execution of tantric ritual and meditative visualization, as it bridges the gap between condensed root instructions and actual implementation. By resolving the difficult points of the root text, the commentary guides the practitioner through the integration of compassion, the mastery of samādhis, and the realization of non-substantiality to avoid perverted results.
Cite thisAnuvāda, “A Commentary on the Difficult Points of [Nāgārjuna’s] “Concise Sādhana”” (Toh 1832), machine draft, 2026.https://naxiai.com/tibetan/works/toh1832
Summary & commentary
Significance
The work is significant for its role in preserving the specific ritual protocols of the Indo-Tibetan tantric tradition, particularly regarding the use of seed syllables and deity visualization. For the modern reader, it illustrates the intersection of ritual precision and philosophical goals, showing how formal praxis is intended to lead to the experiential realization of non-duality.
Structure
Passages
Section
Description
1-3
Introduction and Preliminary Purification
Initial homages and discussions on the purification of sensory qualities and the nature of hatred.
4-9
Deity Visualization and Ritual Application
Detailed instructions on visualizing various Vajras and the Five Buddhas, including the use of maṇḍalas, seed syllables, and the bestowal of empowerment.
10-13
Ritual Constraints and Philosophical Grounding
Discussion on the omission of certain wrathful rites, the necessity of suchness, and the realization of the non-substantiality of the body, speech, and mind.
Themes
Ritual Visualization (4-9)
Purification and Pacification (2, 5-7)
Non-substantiality and Suchness (11-13)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of [Nāgārjuna’s] “Concise Sādhana”·
In the language of India: Piṇḍīkṛtasādhanapañjikā. In the language of Tibet: Sgrub thabs mdor byas kyi dka' 'grel (The Commentary on the Difficult Points of the Concise Sādhana). Homage to the glorious Vajrasattva.
Regarding the verse beginning with "The conduct of the three worlds," I shall write the pith instructions of the glorious Cindhakāya. Here, homage is paid to the practice of the stages of the Piṇḍīkṛta (Concise Sādhana). Likewise, regarding the vajra recitation, it is clearly stated that homage is paid first to the practice of vajra recitation. Similarly, regarding self-consecration, homage is paid to the practice of self-consecration. Likewise, regarding luminosity and union, homage is paid to the respective practices of those.
In this context, "homage" means to bow down. To what? To the body. It is the object to be accomplished by those who meditate on the stages of the Piṇḍīkṛta, namely the nirmāṇakāya (emanation body). "Of the Victors" refers to Akṣobhya and the others. What is it like? It is liberated from the conduct of the three worlds; "conduct of the three worlds" refers to the eight worldly concerns, and it is liberated from those. Furthermore, it has become equal to space; "space" is the luminosity, and that which is equal to it is the wisdom. This is because it is stated here: Śūnyatājñānavajrasvabhāvātmako ’ham (I am the nature of the vajra of the wisdom of emptiness), and so forth. Because it is the very nature of the aggregates, elements, sense bases, and so forth, it is the essence of all phenomena. Thus it is said:
Regarding the passage beginning with "The aggregates and the elements," it is taught in the Compendium of Practices (Caryāmelāpaka). The purification of the five sensory qualities through the application of the arsha and so forth is the purification of the [elements] themselves. Because it is thoroughly purified through the application of activities such as pacification and so forth, and because it is the very producer of the perfectly complete awakening of total isolation, it is of a supremely peaceful nature. Because it is realized only by those who meditate on the supreme generation stage, it is to be realized by the yogi alone. Because it is not an object of realization for childish yogis, logicians, and the like, it is difficult to realize. Because its form, which is fully accomplished from the atoms of all the Tathāgatas, is analyzed through a nature that is neither one nor many, it is difficult to examine. Because it causes the attainment of the nature of perfect awakening, it is the supreme benefit for oneself and others. Because it performs various emanations through the differentiation of activities, it is all-pervasive. Because there are no signs of doubt for those who meditate on the four yogas and so forth, it is signless. Because it is the cause of great bliss, it is blissful. Because it is equal in its uncommon essence as previously described, it is the peerless equality. It is the body in which the conceptual and non-conceptual are one, [united with] the body that possesses conceptualizations such as birth and so forth.
Having first offered praise according to that nature and then prostrated, the author begins the explanation of the subject matter and so forth as branches of the introduction with the words "Glorious" and so on. Regarding the term "hatred," Rāhulabhadra has written that it refers to the supreme master; this is the first certainty of the mantra, and so forth. Following that sequence, having heard the sādhana and obtained permission from the guru, one should face east in a hermitage or similar location. Assuming the bodhisattva posture and generating compassion, one should visualize the Buddhas and others before oneself. Having performed the sevenfold offering and the self-dedication according to the ritual taught therein, and having also recited "I shall generate the sublime [mind]," and so forth, one should cultivate the conviction of emptiness and clear away ordinary appearances. Then, in an instant, one should visualize oneself in the form of the Great Vajradhara, white in color, with two arms and one face, seated upon a multicolored lotus throne, beautifully adorned with a circle of light, possessing the thirty-two marks of a great being, and graced with the eighty minor marks, embraced by Vajradhātvīśvarī, with a body like an illusion.
Then, by means of the samādhi of the Vajra Lamp of Gnosis, one is emanated by the mantra vajradhṛk. This emanation, in the form of Akṣobhya, black in color, with three faces and six arms, looks toward oneself. Once again, it enters one's own body in the manner of water and milk, whereby one becomes like the color of sapphire (indranīla), with bared fangs and a terrifying appearance.
One should visualize oneself embraced by Sparśavajrā, one’s own appearance, in an illusory body seated upon a solar disc. In the right hands, one holds a vajra, a wheel, and a lotus; in the left, one wields a bell, a wish-fulfilling jewel, and a sword. One should contemplate this form of Dveṣavajra as the nature of the three sattvas. Abiding in that meditative absorption, one should emanate a long hūṃ syllable, from which arise the ten wrathful deities, such as Yamāntaka and the rest, each with three faces and six arms.
After Śākyamuni had performed all his activities, he descended from Tuṣita. Having established the śrāvakas on their respective paths through the very state of being free from attachment, and for the sake of those in the Mahāyāna who are devoted to the profound—so that they might realize the two truths through the practice of the path of the stages and perfections, such as the realization of the selflessness of phenomena and the eight consciousnesses—he entered the meditative absorption called the "Manner of Great Passion," as taught in the first chapter of the Śrī Guhyasamāja, in order to demonstrate the awakening through passion.
Likewise, the yogi engaged in the generation stage should first perform the preliminary union, and thereafter abide in the meditative absorption of "Enjoying All Desires," as taught in the seventeenth chapter, in order to demonstrate liberation to those who indulge in desires. This is indicated by the passage beginning with "Having found a girl," and so forth.
Regarding that, for the rite of pacification, one should meditate on a water maṇḍala. Then, a yogin of Vairocana, having perfected the three samādhis, should meditate on the syllable OṂ situated upon a wheel at the center of the heart of his own wisdom-being (jñānasattva). By means of the mass of light rays emanating from that, the patient should be summoned and placed right there. Following that, one should meditate on a multitude of Vairocanas in union with Locanā, emanating from the syllable OṂ, pervading the entire expanse of space. Then, through their mutual union, they become one; that mass of light, a collection of nectar, strikes the crown of the patient’s head and destroys all misdeeds. Then, the patient, now freed from misdeeds, is brought forth from one’s own heart and placed upon a moon maṇḍala in front. From the clouds of Vairocana, the previous light rays in the form of deities are inserted through the aperture at the crown of the yogin’s own head and then expelled through the aperture of one’s own vajra. If one asks how this is done: those clouds of Vairocana should once again cover and envelop the sky. At that time, for the one sitting in front, one should bestow the empowerment by means of the streams of bodhicitta from the clouds of Buddhas in union with their respective mudrās, just as before. By this, the patient will, before long, give rise to a body with fully developed virtuous limbs. In the same way, the yogin of Vairocana...
One should begin by pacifying the harms caused by Māras and other such obstacles in cities and similar locations. First, the practitioner should generate great compassion for all sentient beings and meditate upon a great vajra, the size of a palm tree trunk and endowed with five-colored light rays, in the space above the city or in the direction of the sky at one's own location. Following that, one should imagine that the mass of light rays emerging from it, like the fire at the end of an eon, burns away all the sins of sentient beings, and then cause those beings to enter into the great vajra. They should then be brought forth from it. Just as they are, one should cause the sentient beings—whose body colors are like ruby, wish-fulfilling gem, radiant vajra, and clear crystal—to enter their respective locations. Afterwards, one should visualize the assembly of Vairocana in union with his consort in the expanse of space, and with the streams of bodhicitta flowing forth from them, one should confer empowerment upon the sentient beings purified by the sequence just explained; this is the pith instruction.
Likewise, for the purpose of pacifying fevers and other ailments, a practitioner of the Vairocana yoga should also perform the ritual of Locanā. In this case, one should visualize the mantra syllables, flowers, incense, and so forth as being white in color. In this regard, the mantra of Locanā is: OṂ RURU SPURU JVALATIṢṬHA SIDDHALOCHANĪ SARVĀRTHASĀDHANI SVĀHĀ.
Here, for the purpose of generating peaceful majesty, the mantra should be expanded. How is this done? It is as follows: svāhā. Immediately preceding that, one says: amukaṃ śāntiṃ kuru svasti. Likewise, having visualized the maṇḍala of Great Power, the practitioner of the yoga of Ratnasambhava should visualize the syllable svā, which is called "samādhi," upon a jewel at the heart of his own wisdom being (jñānasattva). From that, a multitude of yellow light rays in the form of hooks should summon the object of accomplishment and place them right there. Following that, one should meditate on the clouds of Ratnasambhava—who is in union with Māmakī arising from the samādhi being—filling and pervading the sky. Then, through the union of all of them, the yellow light rays become the essence and are unified; this perfectly gathered bodhicitta should be made to descend into the body of the one to be accomplished. Then, having placed the object of accomplishment, now free from negativity, in front upon a jewel maṇḍala arising from the samādhi being, the clouds of Ratnasambhava should be drawn in by the practitioner through the aperture of his own crown by means of the previous light rays, and then emitted through the aperture of his own vajra. How so? Those clouds of Ratnasambhava should once again cover the sky.
At that time, while sitting before him, one should bestow the empowerment as before by means of the streams of bodhicitta from the precious clouds arising from entering into union with one’s own mudrā. By this, that which is difficult to fill will be expanded.
Likewise, the yogin who has the superior resolve of Amitābha within the fire maṇḍala should meditate on the samādhisattva, the syllable ĀḤ, upon a red lotus at the heart of his own jñānasattva. From that, masses of light rays in the form of red hooks summon the object of accomplishment and place them right there. Following that, one should meditate on the sky being covered and pervaded by masses of Amitābha entering into union with Pāṇḍaravāsinī, who has arisen from the samādhisattva.
Then, through the union of all of them, they become a single entity in the essence of red light rays. This perfectly gathered bodhicitta should be made to descend into the body of the object of accomplishment. Then, having placed the sinless object of accomplishment before oneself upon a lotus maṇḍala, the clouds of Amitābha—by means of the forms of the previous light rays—are caused to enter the crown of the yogin’s own head and emerge from his own vajra-aperture. The masses of Amitābha should then cover and pervade the sky. At that time, while entering before him:
One should bestow the empowerment as before by means of the stream of bodhicitta from Amitābha, who has entered into union with his own mudrā. This is the phrase concerning the purpose of subjugation.
Likewise, having visualized the mahāmudrā of Amoghasiddhi, one should visualize the jñānasattva at his heart, and at the heart of that [jñānasattva], the samādhisattva. From that, a mass of light rays should summon all beings whom one wishes to enrich or subjugate, and cause them to enter into that very [samādhisattva]. Following that, one should visualize Vairocana and the others, as well as Maitreya and the others, together with their respective mudrās, filling the expanse of space. Then, those five Tathāgatas, having entered as a stream of five-colored bodhicitta according to their respective colors, should be made to descend into the body of the practitioner. As before, the five Buddhas and Bodhisattvas, possessing hearts of joy, bestow the empowerment upon the one seated in front by entering into union with their own mudrās.
By such means, the practitioner will, before long, become pleasing to all the Tathāgatas and become equal to Mañjuśrī. If one asks what happens then: all beings will be beheld, and the state of being generated is fully attained; by the mere act of looking, one will bring them under one's power. This is the phrase concerning the purpose of subjugating all beings. This is [stated] for fear of excessive prolixity in the text.
Because they are difficult to perform, they have been extracted from the tantra and are not explicitly stated here. Regarding those involving wrathful activities and the like, they are governed by the very same [principles] as the pacifying activities and so forth. The reality of the reversal should now be explained: one who possesses the yoga of the Uṣṇīṣacakravartin should command Sumbharāja, and by meditating on the summoning of those who employ yantras, secret mantras, and the like, one should strike them with ritual daggers (kīla); this is the reversal. As for the meditation on the wheel, one should recite the garland mantra seven times during the three sessions. Reciting the mantra "Possessing the Wrathful One" is the reversal. Furthermore, one should write that garland mantra with bezoar on birch bark and the like, and wear it on the body; this is the reversal by means of writing. In this regard, this is the garland mantra of the Uṣṇīṣacakravartin:
Oṃ uṣṇīṣacakravarti bhrūṃ bhrūṃ bhrūṃ sarvalokikalokottarāṇi yantramantratantravicūrṇaprayogādīni | yena kena cinmama kṛtakṛtāni kāritāni vā svayaṃ me vā bhūtāni vā vātato vā vāpittato vā śleṣmato vā sannipātato vā tāni | sarvāṇi chinda chinda bhinda bhinda kampaya kampaya dhuna dhuna hana hana daha daha paca paca matha matha vidhvaṃsaya vidhvaṃsaya sarvaduṣṭānāṃ naikasahasrasahāṃ svāhā | vicūrṇaya vicūrṇaya bhrūṃ bhrūṃ bhrūṃ | Oṃ uṣṇīṣacakravarti hūṃ hūṃ hūṃ phaṭ svāhā |
Such an action will result only in a perverted fruit. Because it is "perverted in meaning," it is rejected; this is said in terms of suchness. Since these [practices] are devoid of suchness, they are not to be accomplished. Following that, one should enter into it: suchness is the peace of the bodhicitta that is primordially unborn. As it is also stated in the Explanatory Tantra of the Guhyasamāja:
"Without beginning or end, peaceful,
The sovereign in which existence and non-existence are exhausted,
The inseparability of emptiness and compassion—
This is remembered as 'bodhicitta'."
Furthermore, since these are not to be accomplished without the isolation of the body and so forth, it is said: "The practitioner, through the superior conviction in emptiness, having cleared away the ordinary, visualizes himself in the form of the Great Vajradhara, white, with two arms," and so on, up to: "Thus the yogi performs the four yogas; meditating on the syllable HŪṂ as the essence, he thoroughly contemplates all beings as Vajrasattva. Having arisen, he should conduct himself in the two ways as they are."
The body of Vajradhara, who possesses the nature of mantra, is the isolation of the body because it is perceived as being false through the thorough knowledge of its very nature as being without intrinsic existence. Furthermore, the body is false through the classification of the hundred families; having realized and observed that "the families are taught to be of a hundred types," one engages in conventional terminology, as well as [the stages of] youth and maturity.
Because the nature of the state of old age is not perceived, the body abiding in the three realms is realized and specifically understood to be false; thus, it is the isolation of the body. It is just like a body submerged in the depths of water. Regarding the phrase "the syllable HŪṂ at the heart," it is because it arises perfectly from the three syllables. Having understood the body to be false, the three syllables that are its cause are also said to be false. Furthermore, this is not without the prior application of the reality of the winds. Thus it is said: the reality of the winds is the vital breath (prāṇa). This enters, abides, and arises through the two nostrils in the sequence of the four maṇḍalas, numbering twenty-one thousand six hundred. In those [cycles of] entering and so forth, there is the recitation of the symbolic OṂ ĀḤ HŪṂ. By meditating on that: "Visualize a mustard seed at the tip of the nose; the moving and non-moving are within the mustard seed," and so forth, one reaches the supreme culmination. All winds are ceased, and speech, having become false, is the isolation of speech, just like an echo. Through the cessation of the winds by this very sequence, the grasped and the grasper, the mind whose nature is grasping, and its sixty-one-fold nature—such as the absence of passion, moderate passion, and so forth—are realized as false; this is the isolation of the mind, just like the mind in a dream.
Likewise, through the second stage, the stage of vajra recitation, once speech and mind are fully understood to be of the nature of non-substantiality, the sixty-two views and the ninety-eight afflictions also become the nature of suchness. If one asks, "Having thoroughly entered the clear light, by what is one aroused?" it is by the stage of union that one experiences the sublime bliss that is not saṃsāra, and thus becomes irreversible. If it is asked, "How is the meaning of liberation accomplished?" in this Vajrayāna, having actualized the generation stage, one attains the eighth bhūmi; until the completion stage is attained, one must rely upon a spiritual friend. By attaining the isolation of body, speech, and mind, one also attains the ten bhūmis and the illusory body; having realized that particularly, one is purified by the clear light. For the purpose of arising from the non-apparent, one actualizes the Buddha-body through the stage of union and dwells adorned with all qualities by means of the vajra-like samādhi.
The Commentary on the Difficult Points of the Pindikṛta-sādhana composed by Paṇḍita Vibhūticandra is complete. It was translated by the Śākya bhikṣu Rinchen Drup at the hermitage of Palri Phug on the nineteenth day of the month of Magha in the year of the Hero, having consulted the Indian manuscript.
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.