Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā, titled the Indestructible Jewel (Ratnāmati), provides a technical manual for a complex visualization practice centered on the manipulation of subtle energies and the realization of non-dual wisdom. The text guides the practitioner through a process of emanation and reabsorption, utilizing the conceptual framework of the bindu (drop) and the wind (prāṇa) to purify the aggregates and sense bases. By visualizing the movement of nectar and light rays through the vajra path and the mouths of tathāgatas, the practitioner aims to dissolve conceptual thought into the essence of wisdom. The work commits the reader to a rigorous meditative discipline involving specific mantra recitations—specifically the syllables HŪṂ, OṂ, and ĀḤ—and the application of seven specific states of realization, including great bliss and the lack of intrinsic nature. Ultimately, the text posits that these internal yogic operations lead to the attainment of the essence of the Great Vajradhara, rendering further external searches for truth redundant.
Provenance
About this text
A sādhanā known in Sanskrit as the Ratnāmatināmasādhana and in Tibetan as the Indestructible Jewel, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Vitapāda. The text was translated into Tibetan by Kamalaguhya and bod kyi lo tsa ba chen po mnga’ bdag lha ye shes rgyal mtshan, and is preserved in the Tengyur, volume པི, within the collection of the Guhyasamāja and Related Tantras. Spanning eight pages in this edition, the work enacts a meditative process of visualization and purification. It begins with homage to the Omniscient One, Mañjughoṣa, and the Guru, subsequently guiding the practitioner through the emanation of Tathāgatas and their maṇḍalas. The practice involves the dissolution of these forms into the winds that serve as mounts for conceptual thoughts, thereby purifying the aggregates, sense bases, and elements of saṃsāra to realize the essence of wisdom. A scholar or serious reader consults this text today to examine the technical application of these visualizations, specifically how the movement of deities and the reabsorption of emanations into the seed-syllable of the vase are used to navigate the relationship between conventional forms and total purity.
Sanskrit title
Ratnāmatināmasādhana
Indian author
Vitapāda
Tibetan translators
Kamalaguhya, bod kyi lo tsa ba chen po mnga’ bdag lha ye shes rgyal mtshan
The work is significant as a representative of the Vajrayāna tradition's emphasis on the somatic and energetic dimensions of enlightenment. It demonstrates the integration of deity yoga with subtle body physiology to achieve a state of liberation from arising and cessation. For the modern reader, it illustrates the precise, algorithmic nature of Tibetan ritual technology.
Structure
Passages
Section
Description
1-2
Invocation and Preliminary Visualization
Homage to Mañjughoṣa and the visualization of the manifestation of saṃsāric phenomena from the earth element.
3-5
Emanation and Reabsorption Processes
The movement of tathāgatas and nectar through the ten directions and the subtle channels of the body.
6-7
Ritual Maintenance and Bindu Meditation
Instructions on the recollection of samaya and the specific visualization of the secret bindu and wind maṇḍala.
8-9
Mantra Practice and Realization
The use of seed syllables to attain liberated wisdom and the identification of this process with the essence of Great Vajradhara.
10
The Seven Applications
A list of seven qualitative states of realization to be understood and applied by the practitioner.
Themes
Subtle Body Physiology (2-5, 7)
Non-duality and Purity (2, 8)
Mantra and Seed Syllables (6, 8, 9)
The Nature of Vajradhara (9)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ratnamatināmasādhana. In the language of Tibet: The Sādhana known as the Indestructible Jewel. Homage to the Omniscient One!
I bow to Mañjughoṣa, who possesses stainless splendor, who is free from all conceptual elaborations, and who emanates the infinite families of deities; and to the Guru as well. Furthermore, for the sake of others who possess intelligence and faith, and for the purpose of bringing to mind the suchness of the gathered meaning for both myself and others, I shall explain the Indestructible Jewel.
In this regard, those who are devoid of the authentic pith instructions may teach and know the eighty-four thousand heaps of Dharma, yet even if they practice for tens of billions of eons, they will be unable to attain the unsurpassed state of a Buddha, the Vajra Holder. Therefore, I shall briefly show the method for accomplishing the Indestructible Jewel by way of the reality of the winds as it has descended through the lineage from the presence of our great Guru, Sangye Yeshe. Great beings should strive to uphold this.
In that context, the suchness that is the ultimate limit of all phenomena is the suchness of the non-duality of the profound and the luminous. Furthermore, the essence of the dharmadhātu is utterly pure, like the center of space, free from all extremes of conceptual elaboration. Within such a pure essence, sentient beings have, since beginningless time, engaged in erroneous conceptualizations, thereby establishing the element of wind; from that, fire; and from that, water.
From that, by the accomplishment of the earth element, the aggregates, sense bases, and elements appear, and the phenomena of saṃsāra manifest. Even at the very moment they appear in that way, there is not even a particle of movement within the meaning of total purity. Although such a reality abides as the locus of the forms of conventional aspects for all sentient beings, it will not be realized without being shown by the mouth of the guru. Therefore, through the blessing of the co-emergent master, the suchness that is the essence free from conceptual elaboration—the place of rest—will be realized from the mouth of the guru. By meditating on that realization, the aggregates and so forth that appear erroneously will gradually be reversed, and one will find the signs of attaining the essence of the authentic aggregates and so forth, which are the indivisibility of profundity and clarity. By finding those, together with meditation and the rest, one will attain non-abiding nirvāṇa. Therefore, one should realize that through the activities as explained. From then on, having stayed in a hermitage or any suitable place, and having gathered all that is necessary to be done beforehand, one should meditate on the meaning of the second stage in this method. Furthermore, first, one should generate the mind of great compassion that does not forsake any sentient being. Then, from the seed syllable of the wisdom-being at one’s own heart, the indestructible appearance of the syllables of the wisdom of all the Tathāgatas in the first stages emerges as light rays of five-colored syllables from the right side of the upper opening.
From its tip, emanate the Tathāgatas endowed with the maṇḍala. These dissolve into the winds that serve as the mounts for the conceptual thoughts of all sentient beings in the ten directions, thereby purifying them. That [emanation] is then reabsorbed and becomes the essence of wisdom. Entering from the left, it dissolves into the seed-syllable of the vase in the center of the sign. One should visualize this as the indestructible drop (akṣara-bindu), the nature of which pervades all things as the jewel that generates the qualities of all Buddhas, possessing five-colored light rays and the size of a chickpea.
Its light rays illuminate the abode, the wisdom-being (jñānasattva), and so forth. They then illuminate the base of my thumb, the shins, the two thighs, the secret place, the navel, the abdomen, the two breasts, the fingertips, the throat, the lips, the cheeks, the two eyes, the channels of the ears, the crown of the head, and the interior of the entire body. Having summoned the bodhicitta residing in those places, appearing in the form of the sixteen vowels, one should visualize them entering the drop.
By the mere thought of that, one meditates with intense devotion on the nineteen deities—the support and the supported—within it. In the heart of the central principal deity in the center of that, one meditates on the wisdom-drop as described above. Through the sequence of its light, one should illuminate everything up to the drop of the support. Then, light rays are emitted from the sixteen locations, which illuminate the maṇḍala circle and so forth.
Having entered the mouths of all the tathāgatas residing in the world systems of the ten directions, it dissolves into the indestructible drop (akṣara-bindu) and takes up the nectar of wisdom. Emerging through the vajra path, it gathers like a stream of milk; then, through the division of method and insight, it enters the right and left nostrils and dissolves into the wisdom drop. By focusing the mind on that which possesses the nature of dripping, and by again performing the stages of emanation, withdrawal, and retention as described above, the signs will undoubtedly be attained. By attaining them, one becomes like the supreme Vajra-holder Buddha. This is the ritual for meditating on the indestructible drop.
If the signs are not attained by that means, then at that time, one should meditate on that very indestructible drop through this sequence. First, the hooks of light rays from the seed syllable of one’s own wisdom-being (jñānasattva) gather the tathāgatas together with their maṇḍala wheels. By drawing them into one’s own heart, they all melt and, possessing the nature of dripping, descend upon the heart lotus in the manner of the qualities of rajas, tamas, and sattva. Abiding in the center of one’s own vajra-vase, one should visualize one’s own subtle insignia—the essence of the five elements and five wisdoms—possessing five-colored light rays. With intense devotion toward that vase, one should meditate on the maṇḍala of the support and the supported, together with the drop. If the mind becomes weary due to sinking into that state, one should draw it forth from the inner secret vajra.
One should meditate by placing [the mind] upon the filaments of the goddess’s lotus. From its bindu, five-colored light rays emerge through the upper gate according to the previous sequence, and then, having summoned the nectar back, one performs the sequence of re-entry. This is the branch of arresting the breath. Then, by holding the mind gently upon such a secret bindu according to the previous sequence, it becomes the state of non-substantiality. Furthermore, through the power of repeatedly familiarizing oneself with that holding, the reversal of the perverted [perceptions] results in the appearance of a mirage; this is the first sign. The reversal of water results in the appearance of smoke; this is the second sign. The transformation of fire results in the appearance of fireflies; this is the third sign. The reversal of wind results in a blazing like a lamp; this is the fourth sign. The reversal of consciousness results in a clarity like space, the non-duality of the profound and the luminous; this is the fifth sign. This is the branch of holding. Having thus attained the five signs, in order to make them all-pervasive, one should radiate them into the expanse of space through the vajra path according to the ritual as it has been taught. From that radiation, one should generate the recollection of the objects previously seen. Furthermore, the recollection of the Buddha, the recollection of the Dharma, the recollection of the Vajra, the recollection of the Family, the recollection of the Wrathful Deities, and the recollection of the Deities are each performed in relation to the individual maṇḍala circles. One should also understand this in terms of the single [deity]. One should also understand the recollection of the deities in relation to all [of them]. Furthermore, those five recollections are:
The previously taught maṇḍala wheels of the body and so forth should be clarified through emanation and reabsorption. Recollection of the samaya is the recollection of the meaning of the first ritual, including the recitation of mantras and emanation from that. Recollection of the maṇḍala is the recollection of those respective maṇḍalas through emanation during the second ritual and so forth. Recollection of body, speech, and mind, and recollection of sentient beings, are the aspirations for the meditation on the vajra body, speech, and mind; they are recollections from emanation. Recollection of the universal form of all mantras is the recollection from emanation of Vajrasattva and the form of one’s own deity adorned with the four enjoyments. Recollection of the samaya is the recollection of the consecration by nectar and so forth. Recollection of the perfection of wisdom and the unarisen is the recollection that even those emanations are nothing at all and are of the nature of non-duality. Recollection of the offerings of the wrathful family and so forth is the recollection of the meaning of pleasing through passion the daughter of one’s own family, who is purified by the four branches of the middling [practice]. Others explain that those of inferior intelligence, whose intellects have declined from grasping, should perform these sixteen. It should be understood that these sixteen recollections are accomplished through various emanations by the practitioner of subtle yoga. Likewise, the reabsorption should also be understood. This is the branch of recollection.
This is the ritual for meditating on the secret bindu. Once the signs have been obtained in that manner, one should perform the emanation and reabsorption of the emanated bindu according to this sequence.
Furthermore, at the crown of the head, one should visualize a smoke-colored wind maṇḍala with a white OṂ, the nature of which is to emerge. At the throat, one should visualize a white water maṇḍala with a red ĀḤ, the nature of which is to abide. At the heart, one should visualize a red fire maṇḍala with a black HŪṂ, the nature of which is to enter. Between the breasts, within the maṇḍala of the great power (earth), is the seed syllable of one’s own deity, the essence of which is liberated from arising, entering, and abiding.
From that very place, from the smoke-colored wind maṇḍala emerging from the right, the nature of HŪṂ radiates out, pervading and purifying all phenomena of appearance and existence. Then, the nature of OṂ, which is the essence of nectar, comes forth, purifying all internal phenomena and entering [the heart]. Having abided for a moment in the essence of ĀḤ, one’s own deity’s suchness gradually becomes the state of non-substantiality.
Likewise, from the white water maṇḍala emerging from the left, the nature of HŪṂ is emanated, the nature of OṂ is reabsorbed, and the nature of ĀḤ abides; one should grasp one’s own suchness in the same manner as described above.
Similarly, from the red fire maṇḍala emerging forcefully from both [nostrils], the essence of HŪṂ is emanated, the essence of OṂ is reabsorbed, and the essence of ĀḤ abides; one should grasp one’s own essence in the same manner as described above.
Likewise, from the yellow maṇḍala of the great power (earth) emerging gently from both [nostrils]...
One should have no doubt that by the essence of HŪṂ radiating, the essence of OṂ gathering, and the essence of ĀḤ abiding, the wisdom that is liberated from arising, entering, and abiding is attained. Thus, through the divisions of the four mudrās, each is recited two hundred and twenty-five times. By multiplying each of those transits by nine hundred, the yogi of Maheśvara performs twenty-four thousand, one hundred and six hundred recitations day and night. Through that recitation, having realized and known all phenomena to be the essence of the body—like an illusion, a mirage, an echo, a whirling firebrand, a city of gandharvas, an emanation, a magical display, a reflection, the moon in water, and so forth—one abides in that state. Such a person becomes equal in fortune to the lords of the ten grounds; therefore, yogis should strive with great diligence in that meaning. Although all sentient beings have been performing recitation since beginningless time by such a nature, they do not truly understand it without the oral instructions of a guru. Therefore, having properly pleased the guru and realized the essence of the "beyond joy," if one meditates according to the stages above, the qualities as they were described will arise. Consequently, by fully understanding that, the yogi should completely abandon verbal recitations that are obstacles. However, abiding in that is not even slightly existent.
Because that is indestructible, the meaning of this is the essence of the Great Vajradhara. How could one recite it otherwise? It would be like searching for the tracks of an elephant after one has already found the elephant itself. Therefore, by the yogi exerting effort in this recitation of Vajradhara, a slight sleep blessed by all the Tathāgatas will occur, and the signs of the fourth state will be found many times. As it is said in the fifteenth chapter: "By exerting oneself in meditative concentration and recitation, the practitioner will always see [it]." By seeing that and abiding by the ritual as it was taught, one attains omniscient awakening in this very life in a single instant, and remains for as long as existence lasts, endowed with the eight characteristics of the savor. This is the ritual for meditating on the emanation drop.
Therefore, this text teaches two stages: the generation stage and the completion stage. Regarding the generation stage, there are two: the generation stage and the completion stage. Regarding the completion stage, it is likewise. The generation stage is the ritual of the third drop. The completion stage is the actual meaning indicated by that. Due to the distinction between the two stages, the deity’s body is also of two types: the mantra body and the wisdom body. The wisdom body is also of two types: the wisdom body that is slightly pure and the wisdom body that is utterly pure. Because the utterly pure body abides in the manner of the defining characteristics, it is the non-deceptive body and the body of the actual result.
Furthermore, there are seven applications: the application of the peerless body of perfect bliss, the non-dual, the great bliss, the lack of intrinsic nature, the expansion of compassion, the absence of obstacles, and the absence of cessation. These should be correctly understood through pleasing the guru.
The supreme sphere of activity for realizing the unique [reality],
The suchness that is just as it is,
Cannot be fathomed by a fool like me;
It is therefore worthy of being left as it is.
Nevertheless, thinking it might benefit those who have lost the authentic path,
And out of mere faith, I have composed this brief summary.
May the heroic and learned ones grant their forbearance.
May all beings, through the reality of things,
Thoroughly realize that non-dual suchness,
And attain the fruit of Vajradhara.
The Sādhana titled The Indestructible Jewel, composed by the great master Vitapāda, is hereby complete. It was translated, edited, and finalized by the Indian abbot Kamalaguhyapa and the great Tibetan translator, the sovereign Lha Ye-shes rgyal-mtshan.
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.