Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā ritual provides technical instructions for the integration of meditative absorption and mantra conduct. The text outlines a progression from the fulfillment of ethical commitments to the attainment of one-pointed concentration, directing the practitioner toward secluded environments for the execution of the ritual. It specifically details the visualization process of emanation and reabsorption, employing a light-based mechanism where the body, speech, and mind of all buddhas are gathered as rays and dissolved into a central support or sign. The text commits the reader to a rigorous discipline of visualization and seclusion, while offering a secondary assurance that even imperfect execution of the signs will yield worldly benefits, including longevity, cognitive agility, and general good fortune. By bridging the gap between strict meditative requirements and the practicalities of ritual performance, the work functions as a guide for achieving siddhi through the manipulation of light and symbolic supports.
Provenance
About this text
A sādhanā providing technical instructions for ritual practice, the sgrub pa'i cho ga belongs to the classical Tibetan tradition. It is attributed to the Indian author Śāntijñāna. The work was translated into Tibetan by Amoghavajra (II) and is preserved in the Tengyur, volume མི, where it is situated within the Other Skillful Means Tantras collection across four pages. The text enacts a progression from the fulfillment of ethical commitments to the attainment of one-pointed concentration, directing the practitioner toward secluded environments such as mountain hermitages, rivers, or charnel grounds for the execution of mantra conduct. It specifically details a visualization process of emanation and reabsorption, employing a light-based mechanism where the body, speech, and mind of all buddhas are gathered as rays and dissolved into a central support or sign. A scholar or serious reader consults this work today to examine the specific requirements for achieving siddhi—such as the image smiling or butter melting—and to understand the promised worldly benefits, including longevity and cognitive agility, that accompany the practice even when signs do not appear exactly as described.
The text is significant for its illustration of the 'light-gathering' visualization techniques common in Vajrayāna practice. It reveals a tension between the ideal of precise meditative signs and the pragmatic promise of merit-based rewards for those who fail to achieve them.
Structure
Passages
Section
Description
1-2
Prerequisites and Setting
Discusses the necessity of fulfilled commitments, meditative absorption, and the selection of secluded locations for practice.
3
Visualization Technique
Describes the process of radiating and gathering light rays to dissolve the buddhas into a support for siddhi.
Themes
Meditative Absorption and Mantra Conduct (1)
Ritual Efficacy and Worldly Benefits (2)
Light-based Visualization (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
When the commitments have been fulfilled and one-pointed meditative absorption is attained, or when a stable sign is obtained, one should go to a secluded place and engage in the mantra conduct. Upon an image or a symbolic object, one should clearly perform the emanation and reabsorption of meditative absorption. The same applies to the substances of accomplishment; even the slightest movement of the limbs should be abandoned, and the mind should not be allowed to decline in the least. When a sign eventually arises, one should take the siddhi without any doubt.
In this regard, once the signs of the approach phase have appeared, one should begin the accomplishment phase. In an extremely secluded place, one should prepare a maṇḍala and invite the support of the deity to reside there. The offering substances and the substances of accomplishment should also be set out. Furthermore, having arranged other offerings, one should first make offerings just as during the approach phase. Then, from the heart of oneself clearly visualized as the samayasattva, light rays radiate from the syllable, inviting the Buddhas of the ten directions and dissolving them into the image or the symbolic object. When the image smiles, or flowers burst into flame, or the incense becomes fragrant, or the substances boil, warm, or emit smoke, one should with a stable mind and without doubt offer them to the earth deity of the site. Taking them with the right hand, one should dissolve them into the heart. Taking the substances of accomplishment with the left hand, one should hold them. If doubt arises, obstacles will occur. This is the accomplishment phase, the method for taking the siddhi.
From that point onward, one will transcend falsehood, and the Dharma not previously heard will become manifest. Abiding on the level of a vidyādhara, one will unimpededly perform the four types of activities according to how beings are to be tamed.
Even if the signs do not appear exactly as described, one will have a long life in this world, be quick to learn, and accomplish the four types of activities. Furthermore, one will be joined with good fortune. Regarding the places for practice, it is said: "In various mountain hermitages, by rivers and flowing streams, in charnel grounds, and in secluded, delightful places, one should undertake the practice." Regarding the ascetic observances: "In a forest devoid of people, the mantra practitioner should adopt the ascetic conduct of the deity. Without regard for the purity or impurity of food, and without making distinctions between good and bad objects, one should not waver from meditative concentration. As for forming or holding mudrās, one should not prostrate to the world including the gods. One should not even avoid the path for an elephant; one's feet pass unimpeded through rocky mountains. Reciting the king of secret mantras from the mouth—this is taught as the ascetic conduct of mantra." Regarding the placement of the signs: "On a cleansed maṇḍala, one should place well-crafted signs before oneself, such as cast or painted images, as well as clubs, swords, tridents, wheels, and so forth." Regarding the offering substances: "One should place flowers, incense, lamps, perfumes, food offerings, drinking water, and various torma offerings prepared with various foods and snacks." Regarding the substances for the accomplishments: "Fresh butter from a yellow cow, along with honey and sugar, should be placed in a casket or a vessel." Regarding the samādhi of the samaya: "Visualizing oneself clearly as Mañjuvajra, one should contemplate the syllables of recitation within the sun at the heart, meditating that they are neither one nor many, like the moon in water or a reflected image."
Regarding that, the radiating and gathering [of light] is like waves or the rays of the sun. Through the application of radiating light rays, the body, speech, and mind of all buddhas are gathered in the form of light rays and dissolved into the sign or the support for the siddhi. Regarding the signs of siddhi: the image smiling, the sign blazing, and the butter melting are explained as supreme. Smoke rising is middling, and warmth is the lowest. Regarding the method for receiving the siddhi: first, offer the offering substances to the deity; then, drink the accomplishment substances yourself. Regarding the obstacles to siddhi: a distracted mind, lethargy, or sleep; if the substance becomes an obstacle, or if doubt arises, there is no siddhi. Regarding the time of accomplishment: once the approach phase is complete, it is explained that accomplishment occurs within six months. If it is not accomplished, one should practice in that same manner three times. If it is still not accomplished, one should perform the fierce practice properly for seven days. Beyond that, it is explained that there is no further effort required. Regarding the fierce samādhi, it is as follows: a blazing hook and vajra, like molten meteoric iron, radiates light from one's own heart and draws the wisdom hook from the heart. Having caused it to descend with the blazing vajra, one should cause it to enter again and again. The ritual of accomplishment composed by the master Śāntijñāna 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.