Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana, titled "The Exceptionally Clear," provides a detailed ritual procedure for the practitioner to achieve union with the vajra nature of reality. The text guides the user through a complex series of visualizations, beginning with the manifestation of a vajra from the syllable HŪṂ and the transformation of the environment into a vajra lattice. It commits the reader to a process of deity yoga, where the practitioner visualizes the five tathāgatas, various female deities, and wrathful protectors, eventually merging their own identity with the wisdom-being (jñānasattva). The ritual incorporates the transformation of sensory perceptions into vajra-forms and the use of specific seed syllables to evoke deities like Kṣitigarbha and Amitābha. By integrating body, speech, and mind through mantras and divine pride, the practitioner aims for a state of indivisibility. The text concludes with the absorption of the maṇḍala into the self, framing the attainment of bliss and the fulfillment of samaya vows as the primary goals of the practice.
Provenance
About this text
A sādhana designed for the benefit of disciples of limited intelligence, the Suviśiṣṭānāmasādhanopāyikā provides a ritual procedure for the practitioner to engage with the vajra-holder. The work is attributed to the Indian author Anupamavajra. It was translated into the Tibetan language by Vīryabhadra and zhu chen gyi lo tsa ba dge slong rin chen bzang po, and is preserved in the Tengyur, volume པི, as part of the Guhyasamāja and Related Tantras collection. In the Tibetan tradition, it is known as the rab tu gsal ba zhes bya ba'i sgrub pa'i thabs. The text enacts a series of complex visualizations, beginning with the manifestation of a vajra from the syllable HŪṂ upon a sun maṇḍala and the subsequent creation of a vajra lattice and fence. Through these processes, the practitioner visualizes the transformation of all beings into forms similar to Vajradhara and evokes the presence of Vajrasattva, who is described as similar to Vairocana but distinguished by a precious crown and the holding of a vajra. Scholars and serious readers consult this thirteen-page classical Tibetan work to examine the specific meditative techniques and iconographic details used to transform sensory perceptions into the nature of vajra.
Sanskrit title
Suviśiṣṭānāmasādhanopāyikā
Indian author
Anupamavajra
Tibetan translators
Vīryabhadra, zhu chen gyi lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “A Sādhana called “The Exceptionally Clear”” (Toh 1891), machine draft, 2026.https://naxiai.com/tibetan/works/toh1891
Summary & commentary
Significance
The work is significant as a representative example of the complex visualization techniques found in Indo-Tibetan Vajrayāna Buddhism. Its attribution to the translator Rinchen Zangpo suggests it belongs to a critical period of translation and systematization of tantric practices in Tibet.
Structure
Passages
Section
Description
1-4
Preliminary Visualizations and Environment
Establishment of the vajra lattice, the manifestation of Vajrasattva, and the transformation of the elements into deities.
5-8
Invocation and Blessing
Prayers to the Protector and the invocation of the Speech and Body Vajras to bless the practitioner's mind, speech, and body.
9-13
Divine Pride and Deity Manifestation
Cultivation of divine pride, the visualization of the five tathāgatas and wrathful deities, and the assignment of specific deities to the crowns of others.
14-18
Homage and Integration
Homage to the Vajra Body and the final absorption of the maṇḍala and wisdom-beings into the practitioner, concluding with the ethics of samaya.
Themes
Deity Yoga and Visualization (2-4, 6-7, 10-12)
The Indivisibility of Body, Speech, and Mind (8-9, 14, 16)
Samaya and Ritual Vows (5, 17)
Absorption and Non-duality (15)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana called “The Exceptionally Clear”·
In the language of India: Suvishadasādhano-pāyikā. In the language of Tibet: Rab tu gsal ba zhes bya ba’i sgrub pa’i thabs (The Sādhana Known as "The Very Clear"). Homage to the Blessed One, Mañjuśrī Kumārabhūta.
Having prostrated to the feet of Jñānapāda, I shall explain the sādhana of the Vajra-holder according to his text, in a very clear manner, for the sake of disciples of limited intelligence. Although I lack the capacity for composition, being drawn by compassion, a mother who desires to benefit her child does not measure her own strength.
In this regard, a yogi who has generated the mind of awakening through compassion, who is diligent in generosity and the other perfections, who has superior devotion to emptiness, who has received empowerment and permission exactly as it is in the Guhyasamāja maṇḍala, and who is highly skilled in the ritual of meditation, should go to a certain location such as a mountain. Having smeared the meditation hut with substances and the like, and sitting on a very soft seat, he should place a hūṃ situated upon a moon in his own heart. Having perfectly worshipped the gurus, buddhas, and bodhisattvas dwelling in the sky with the Rūpavajrā and others arising from its light rays, he should perform the confession of misdeeds, the rejoicing in merit, the generation of the mind of awakening, the taking of the path, and the offering of himself. Then, having meditated on emptiness, he consecrates [the field] with: oṃ śūnyatājñānavajrasvabhāvātmako ’ham.
Then, from the syllable HŪṂ situated upon a sun maṇḍala, a vajra arises. From the HŪṂ at its hub, light rays emanate and subdue the hosts of obstructors. One should visualize that these light rays completely transform into a vajra lattice, a vajra fence, and the nature of vajra. Within that, visualize a white, upward-pointing source of phenomena (dharmodaya). Inside its hollow center, upon a multicolored lotus, is a multicolored vajra. There, from the syllable BHRŪṂ and a wheel, arises Vairocana, white in color, with three faces—white, black, and red—and six arms. With two hands, he embraces a sublime consort who resembles himself; the remaining hands hold a wheel, a sword, a lotus, and a jewel, respectively. One should visualize that this completely transforms into a square celestial mansion with four doors, adorned with four archways and so forth. One should meditate on it as possessing seats of seven sun maṇḍalas and twelve moon maṇḍalas situated upon multicolored lotuses, serving as the abodes for the nineteen deities.
On the central seat, from the syllable A and so forth doubled, there arises a moon maṇḍala representing the thirty-two major marks. From the syllables KA and so forth, including DA, DHA, ḌA, ḌHA, YA, and LA, doubled, there arises a second moon maṇḍala representing the eighty minor marks. Above that, one should visualize a red vajra arising from HŪṂ, its hub marked with HŪṂ. Then, one should cultivate the divine pride with the mantra: OṂ VAJRA SVABHĀVA ĀTMAKO ’HAṂ.
Then, light rays are emanated from the syllable HŪṂ, transforming all beings into those similar to Vajradhara. These are then gathered back into that very [syllable], which completely transforms into a moon and a vajra. From this, one should visualize Vajrasattva, who is similar to Vairocana; the distinction is that he holds a vajra in the place of the wheel and is adorned with a precious crown.
Following that, focusing on the vessel-world to be tamed through great passion, one should cause the hosts of Victors to enter one’s own body with the sound of intense joy. Having brought them forth as endowed with bliss, they should be absorbed into the form of the nine goddesses, such as Locanā and the rest, within the goddess of self-awareness. The five Tathāgatas are then drawn in through one’s own mouth and made to enter the interior of the body. They are emitted through the vajra-path in the nature of melted bodhicitta and visualized as being blessed by HŪṂ. From this, one emanates the maṇḍalas with Vajradhara as the lord. Having placed the sentient beings therein, and likewise having placed all the Tathāgatas, one should empower the previous sentient beings with the wisdom-nectar and then emit them.
From the seed-syllables KṢIṂ, JRĪṂ, KHAṂ, BAṂ, ṢKAṂ, SAṂ, in their respective order, one should draw forth the nature of the eye, ear, nose, tongue, body, and mind as Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. From JAḤ, HŪṂ, BAṂ, HOḤ, KHAṂ, RAṂ, one should draw forth form, sound, smell, taste, and touch.
The nature of phenomena should be visualized as Vajrarūpā, Vajraśabdā, Vajragandhā, Vajrarasā, Vajrasparśā, and Vajradharmadhātuvajrā. From the syllables lāṃ, māṃ, pāṃ, tāṃ, and aḥ, the natures of earth, water, fire, and wind should be visualized as Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. From the syllables bhrūṃ, āṃ, jrīṃ, khaṃ, and hūṃ, the natures of form, feeling, perception, mental formations, and consciousness should be emanated as Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya.
Thereafter, one should not even conceptualize the maṇḍala wheel. Following that, one should contemplate the three syllables oṃ āḥ hūṃ, which possess the nature of body, speech, and mind, interspersed with two ho syllables. Through the power of passion for a consort similar to oneself, they are visualized as melting. Furthermore, by that power, oneself and one’s own awareness also melt through the meditative absorption of great passion. Then, one should be exhorted by the songs of Locanā and the others:
"O Lord of the realm of sentient beings, you are the Vajra Mind.
I pray for refuge in you, the delightful and great purpose for those who desire it.
O Protector, if you wish for me to remain alive this day,
O Great Father of sentient beings, supreme kinsman, please be pleased with me.
O Vajra Body, you are the wheel of command that benefits all sentient beings."
For the sake of the Buddha, you perceive the ultimate awakening as the supreme benefit. O Protector, if you wish for me to remain alive this day, I pray that you take pleasure in me through the passion of the passion-samaya. Since you are the Vajra Speech, beneficial to all and compassionate, you are intensely diligent in acting for the welfare and needs of the worlds. O Protector, if you wish for me to remain alive this day, I pray that you take pleasure in me through the conduct of Samantabhadra. You are the Vajra Conduct, the supreme samaya of joy, of great benefit and purpose. Through the compassion of the heart of equality, the supreme lineage of the perfectly complete Buddhas, O Protector, if you wish for me to remain alive this day, please take pleasure in me, who have become a treasury of many precious qualities.
By the power of such an exhortation, one should visualize that the syllable HŪṂ, which arises from the request, completely transforms into a vajra. At the hub of that vajra, the syllable HŪṂ resides. Through its light rays, all beings are made into Vajradharas, who are then reabsorbed back into that very same [vajra]. From the complete transformation of that, one visualizes oneself as Vajradhara, blue in color, with three faces—the right face white and the left face red. With two hands, he embraces the consort who appears of her own accord; in his remaining hands, he holds a vajra, a sword, a lotus, and a jewel, in that respective order. One should then cultivate the divine pride with the mantra: OṂ DHARMADHĀTUVAJRA SVABHĀVA ĀTMAKO ’HAṂ. This is the minor stage of approach and the minor result of concordant cause.
Then, one should perform the blessing of the eyes and so forth. In the center of the two eyes, upon a moon disc, from the transformation of the syllable kṣīṃ and a wheel, there is Kṣitigarbha, white in color, holding a wheel in his primary right hand. To his left, from the syllable jrīṃ and the transformation of a mirror, there is Rūpavajrā, white in color, holding a mirror. In the center of the two ears, upon a moon disc, from the syllable jrīṃ and a vajra, there is Vajrapāṇi, blue in color, holding a vajra. To his left, from hūṃ and a lute, there is Śabdavajrā, blue in color, holding a lute. In the two nostrils, upon a moon disc, from khaṃ and a jewel, there is Ākāśagarbha, yellow in color, holding a jewel. To his left, from baṃ and a perfume conch, there is Gandhavajrā, yellow in color, holding a perfume conch. Upon the tongue, from gaṃ and the transformation of a lotus, there is Lokeśvara, red in color, holding a red lotus. To his left, from hoḥ and the transformation of a vessel of flavors, there is Rasavajrā, red in color, holding a vessel of flavors. At the crown of the head, from the syllable kṣaṃ and a sword, there is Sarvanīvaraṇaviṣkambhin, green in color, holding a sword. To his left, from khaṃ and various garments, there is Sparśavajrā, green in color, holding various garments. Below the throat, from the syllable saṃ and the transformation of a vajra, there is Samantabhadra, white in color, holding a vajra.
To its left, from the complete transformation of the syllable RAṂ and the source of phenomena (dharmodaya), one should visualize the Vajra Dharmadhātu, white in color and holding a source of phenomena. Below, all the deities are explained as having three faces and six arms. With two hands, they embrace their respective consorts, method and wisdom. Their faces are yellow, red, and green; the right face is blue, the left is white; for the white-faced one, the left face is red, and for the blue-faced one, the right face is white. All the deities as described wear jeweled crowns upon moon maṇḍalas. Their remaining hands hold, in sequence, a vajra, a sword, a lotus, and a jewel. For those who hold a sword, a lotus, or a jewel in their primary hand, the second primary right hand holds a wheel. This is the minor near-attainment and the minor ripened fruit. Then, from the complete transformation of the syllable HŪṂ and a vajra resting upon a moon at the heart, there is the Mind Vajra, blue in color. From the complete transformation of the syllable ĀḤ at the center of a lotus at the throat, there is the Speech Vajra, red in color and holding a lotus. From the complete transformation of the syllable OṂ and a wheel at the center of a wheel within the forehead, there is the Body Vajra, white in color and holding a wheel. At their hearts, in sequence, are the centers of a vajra, the filaments of a lotus, and the center of a wheel, where HŪṂ, ĀḤ, and OṂ reside. From the light rays emanating from these, the Form Vajrā and the others emerge and abide in the world systems of the ten directions. The Mind and...
Having perfectly worshipped and summoned the Speech and Body Vajras, one should cause them to bless one’s own mind, speech, and body as they remain in front.
"O glorious holder of the Vajra Mind,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Mind.
O Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Mind."
Then, having absorbed the Mind Vajra into one’s own Mind Vajra, one should cultivate the divine pride with: oṃ sarvatathāgatacittavajrasvabhāvātmako ’ham.
"O glorious possessor of the Dharma Speech,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Speech.
O Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Speech."
Then, having absorbed the Speech Vajra into one’s own Speech Vajra, one should cultivate the divine pride with: oṃ sarvatathāgatavāgvajrasvabhāvātmako ’ham.
"O glorious possessor of the Vajra Body,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Body.
O Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Please grant your blessing to me today
And act through the Vajra Body."
Then, having inserted the body-vajra into one’s own body-vajra, one should cultivate the divine pride with the mantra: oṃ sarvatathāgatakāyavajrasvabhāvātmako ’ham. This is the minor accomplishment and the minor fruit of human effort.
Following that, one should meditate on the wisdom-being (jñānasattva) in the center of the vajra between the breasts, exactly like the external Vajradhara. From the light rays of the syllable hūṃ residing at the hub of the vajra in his heart, the Form-Vajrā and other goddesses emerge. They perfectly worship and summon the Tathāgatas dwelling in space. Then, goddesses emerging from those light rays, holding vases filled with the nectar of wisdom, confer empowerment upon oneself; one should visualize that one becomes adorned with the crowns of the five Tathāgatas. This is the minor great accomplishment and the minor fruit of empowerment.
In the same way, through the divisions of the minor service and so forth of one’s own goddess, one should perform the blessing of the eyes and so forth, the blessing of the mind, speech, and body, and the empowerment of all the Tathāgatas. Having thus completed the four branches, one should arrange the five families: from the syllable oṃ completely transformed above the breasts is the nature of Vairocana; from the syllable hūṃ completely transformed from below the breasts up to the navel is the nature of Akṣobhya; from the syllable svā completely transformed at the waist is the nature of Ratnasambhava; and from the syllable a completely transformed at the lotus—
The nature of Amitābha. At the two calves, one should visualize the transformation of hā into the nature of Amoghasiddhi. From the transformation of hūṃ comes one’s own vajra; from the transformation of oṃ comes a jewel, in the opening of which is the syllable phaṭ. From the transformation of another hūṃ comes a lotus, and from the transformation of āḥ one should visualize it at the navel. In order to make offerings to all the Tathāgatas and to initiate unsurpassed joy together, one should consecrate it with: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham. This is the first meditative absorption, known as the "Initial Union."
Following that, one should imagine the five Tathāgatas entering through the gateway of one’s mouth and emerging through the path of the vajra. Just as before, one should visualize the bodhicitta being consecrated by hūṃ. From its transformation, one emanates the maṇḍala circle with Akṣobhya as the principal deity, and for the benefit of oneself and others, one should cause them to emerge externally. With vajradhṛk, one emanates Akṣobhya, black in color and holding a vajra; having performed the benefit of beings through this emanation, they are withdrawn and dissolved into one’s own body along with all phenomena. In the same way, all [deities] are to be emanated and withdrawn. With jina jik, Vairocana, white in color and holding a wheel in his hand, is placed upon the moon in the east. With ratnadhṛk, Ratnasambhava, yellow in color and holding a jewel, is placed in the southern direction.
With the syllable ĀROLIK, Amitābha appears in the west, red in color and holding a red lotus. With the syllable PRAJÑĀDHṚK, Amoghasiddhi appears in the north, green in color and holding a sword. All these Tathāgatas possess matted hair and crowns, and they rest upon sun seats with sun-like radiance.
With the syllable MOHARĀTI, the goddess Locanā appears in the southeast, white in color and holding a wheel. With the syllable DVĒṢARĀTI, Māmakī appears in the southwest, blue in color and holding a blue and red utpala lotus. With the syllable RĀGARĀTI, Pāṇḍaravāsinī appears in the northwest, red in color and holding a red lotus. With the syllable VAJRARĀTI, Tārā appears in the northeast, yellow in color and holding a yellow utpala lotus.
With the three suchnesses (tattva) and the expansion of the mantra OṂ ĀḤ RŪPA VAJRĪ HŪṂ and so forth, one should visualize the goddesses such as Rūpavajrā in the four corners of the maṇḍala and on both sides of the eastern gate. All these goddesses possess jewel crowns, moon seats, and moon-like radiance.
With the syllable YAMĀNTAKṚT, the wrathful Yamāntaka appears at the eastern gate, blue in color and holding a vajra-hammer. With the syllable PRAJÑĀNTAKṚT, Aparājita appears at the southern gate, white in color and holding a staff. With the syllable PADMĀNTAKṚT, Hayagrīva appears at the western gate, red in color and holding a red lotus.
With the mantra Vighnāntakṛt, one should emanate Amṛtakuṇḍalī, blue in color and holding a blue vajra, and visualize him at the northern gate. All the wrathful deities are likewise transformed, terrifying, with orange-red hair blazing upward, protruding bellies, and bared fangs; they possess sun seats and sun-like radiance. Then, having summoned the maṇḍala circle with the light of one’s own mantra, having caused them to enter and brought them under control, and having rendered them free of obstacles by means of Yamāntaka and the others, one should offer the water for the feet while reciting one’s own mantra. Then, with jaḥ hūṃ baṃ hoḥ, one should respectively summon, cause to enter, bind, and bring under control those [deities] into one’s own maṇḍala. These are the great stage of approach and the great result of concordant cause. Then, as before, the blessing of the eyes and so forth of all [the deities] is the great branch of approach and the great result of ripening. Then, blessing the mind, speech, and body of all [the deities] according to the sequence explained is the great branch of approach and the great result of the person’s activity. Then, with the light rays from the seed-syllable of the wisdom-being (jñānasattva) residing in the hearts of all, one should make offerings to the Tathāgatas dwelling in space; and imagining that they are empowered by the wisdom-beings such as Rūpavajrā, who emerge from those light rays and hold vases filled with the nectar of wisdom, one should visualize the empowerment.
One should visualize the Lord Tathāgatas upon the crowns of all [deities]. For the Tathāgatas, it is Vajradhara. For Locanā, Rūpavajrā, and Yamāntaka, it is Vairocana. For Māmakī, Śabdavajrā, Dharmadhātuvajrā, Aparājita, and Amṛtakuṇḍalī, it is Akṣobhya. For Pāṇḍaravāsinī, Sparśavajrā, and Hayagrīva, it is Amitābha. For Tārā, it is Amoghasiddhi. For Kṣitigarbha and the others, there are crowns of the Tathāgatas corresponding to their respective colors. For Samantabhadra, the crown is Akṣobhya. These are the great branches of the great accomplishment and the great fruit of empowerment.
Then, having made offerings, the five Tathāgatas are drawn into the mouth, emitted through the vajra path, and as before, become bodhicitta. From the pores of the consort who is similar to oneself, the assembly of goddesses such as Rūpavajrā and others, holding their respective insignia and accompanied by various offerings, are emanated. One should perfectly worship the Lord of the Maṇḍala with the mantra: oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’ham. One should then visualize offering praise to oneself together with the maṇḍala deities:
Akṣobhyavajra, great wisdom,
Great sage of the Vajradhātu,
Supreme of the three vajras, of the three maṇḍalas,
Homage to Vajraghoṣa.
Vairocana, the great purity,
Vajra peace, the great joy,
Supreme among the supreme, naturally luminous—
Homage to the Teacher, Vajra.
Ratnarāja, the most excellent,
Vajra sky, the stainless expanse,
Naturally pure and unstained—
Homage to the Vajra Body.
Vajra Immortal, the great king,
Non-conceptual sky, the Vajra Holder,
Who has attained the perfection of passion—
Homage to the Vajra Speech.
Amoghasiddhi, the perfect Buddha,
Who fulfills all intentions,
Established from the very nature of purity—
Homage to Vajrasattva.
Then, having partaken of the nectar: from the syllable yaṃ arises a blue wind maṇḍala in the shape of a bow, marked with banners. Above that, from the syllable raṃ, arises a red triangular fire maṇḍala. Above that, within a lotus vessel arising from the syllable aṃ, are the five nectars produced from the seed-syllables of Vairocana and the others. These are blessed by oṃ. Above that, one should visualize a vajra arising from the syllable hūṃ. Through the activities of blazing, burning, and so forth, the process is completed. The light rays of oṃ draw in the wisdom nectar, and the Tathāgatas are also made to enter within it. Having blessed it with one's own mantra, one should satisfy the deities of the maṇḍala, together with the assembly, by offering the taste with the tongue-vajra upon which hūṃ has been placed. This is the second meditative absorption, called the "Supreme King of Maṇḍalas."
Then, the light rays from the seed syllable at the heart of the wisdom being (jñānasattva) illuminate the three worlds and transform them into Vajradhara, who is then to be absorbed into the maṇḍala circle. The maṇḍala circle is absorbed into oneself; oneself is absorbed into the wisdom being; and the wisdom being is absorbed into the sign. The sign is then placed within the drop (bindu), and within that drop, the maṇḍala circle should be meditated upon instantaneously through the generation stage. Here, the approach (sevā) and so forth are to be designated by the term "great."
Again, the garland of light rays illuminates the seed syllable; from the seed syllable comes the sign; from the sign comes the wisdom being; from the wisdom being comes Vajradhara; and from him, the maṇḍala. From the maṇḍala, one performs the emanation and reabsorption into the three worlds. Meditating in this way for as long as desired is the yoga of the drop.
Then, the five Tathāgatas are drawn into the mouth and expelled through the vajra path, becoming bodhicitta as before. At the center of the lotus of a consort who resembles oneself, one visualizes a vajra the size of a barley grain. Within that, the maṇḍala circle should be meditated upon instantaneously through the generation stage and absorbed within. Here, the approach and so forth are to be designated by the term "great." One should not perform extensive emanations until stability is attained; once stability is reached, one should emanate the five Tathāgatas and their various signs. This is the subtle yoga. OṂ ĀḤ HŪṂ HŪṂ.
Reciting thus, from each of the vajra body, speech, and mind, one should emanate all of them—each possessing the nature of the three: body, speech, and mind—as the wisdom beings (jñānasattva) who are the nature of the five [deities], either sequentially or simultaneously. Having made excellent offerings and then withdrawn [the emanations], one should recite the mantra with the inhalation and exhalation of the breath, neither too slowly nor too long, and recite the secret mantra without attachment to it. If one becomes excessively attached to bliss, one should exhort [the deities] with the previously explained songs and make offerings to the wheel. If weariness arises, one should draw the syllable OṂ, which resides upon a moon maṇḍala at a distance of one span and is accompanied by a garland of light rays of bodhicitta, using the hook of the inhalation and exhalation of the breath, and thereby satisfy oneself. If one wishes to request the [deities] to depart, one should perform the offerings and so forth, cause the wheel to enter into oneself by means of the seed-syllable mantra, and contemplate the blessing of the body and so forth. Having made aspiration prayers for the benefit of sentient beings and maintained the divine pride of one's own deity, one should view all objects in the form of Rūpavajrā and the others, or as Vairocana and the others, or as similar to Vajradhara; this itself is the offering to all the Tathāgatas. At the time of consuming food, one should visualize the maṇḍala wheel residing upon a moon at the heart, contemplate one's own food as being of the nature of the five nectars (pañcāmṛta), and by reciting one's own mantra, satisfy the deities of the body and so forth; this itself is the inner fire offering (homāntara).
Likewise, making offerings of the five sensory qualities to oneself and others is the samaya of the tathāgatas. For a yogin endowed with such vows, whatever offerings of bliss to oneself and others they perform are all in the form of mudrās and mantras; being free from fault, they bring about the attainment of buddhahood itself. If the samaya has been impaired, the yogin of the Samayavajra should generate the jñānasattva seated upon a crossed vajra resting on a multicolored lotus according to the ritual, confer empowerment using the previously explained ritual, and perform recitation and so forth. This same sequence should be specifically taught for the external ablution as well. At the end of the session, preceded by offerings and so forth, one should perform recitation, dissolve the wheel into the heart, and sleep endowed with compassion and insight. At the time of rising, one should properly exhort oneself with the songs of Locanā and the others, generate oneself as one’s own deity as before, perform the blessing of the eyes and so forth, emanate the maṇḍala, and perform recitation and so forth. Having accomplished the siddhi, one should practice by remaining in the maṇḍala as previously explained. Obstacles will be destroyed without effort by visualizing the wheel of Amṛtakuṇḍalī. This is the third meditative stabilization, called the "Supreme King of Activities." The Sādhana called "The Most Clear," composed by the master Anupamarakṣita, is complete.
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.