Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text outlines the symbolic correspondences and epistemological requirements for achieving accomplishments (siddhi) within the framework of Secret Mantra. The first passage establishes a system of associations, linking specific ritual activities—pacifying, increasing, differentiating, subjugating, and summoning—to symbolic objects such as the moon, the eye, qualities, the Vedas, and the mind. This suggests a methodology where ritual efficacy is tied to the alignment of activity with specific cosmic or mental correlates. The second passage shifts to a philosophical justification, asserting the inherent reliability of Secret Mantra. It argues that siddhi is accessible to those who possess a non-conceptual understanding of the inconceivable nature of phenomena (dharmatā), while explicitly contrasting this with the limitations of logicians who rely on conceptual analysis. Consequently, the text commits the reader to a path of direct realization over intellectual speculation, positioning the mastery of symbolic associations as a tool for those who have already transcended conceptual doubt.
Provenance
About this text
A treatise concerning the assistance of ritual activities, the las kyi grogs kyi byed pa belongs to the classical Tibetan tradition. It was translated into Tibetan by zhang lo tsA ba shes rab bla ma and is preserved in the Tengyur, volume མི, where it is situated within the Other Skillful Means Tantras collection. Spanning two pages in this edition, the work establishes a system of symbolic correspondences, linking ritual activities such as pacifying, increasing, differentiating, subjugating, and summoning to correlates like the moon, the eye, the Vedas, and the mind. It further argues that accomplishments, or siddhi, are accessible to those who understand the inconceivable nature of phenomena (dharmatā) without doubt, while cautioning that the conceptual analysis of logicians creates a distance from these results. A scholar or serious reader consults this text to examine the intersection of ritual methodology and the epistemological requirements of Secret Mantra, specifically the tension between non-conceptual realization and intellectual analysis in the pursuit of spiritual attainment.
The work is significant for its illustration of the tension between conceptual logic and direct realization in Vajrayana practice. It highlights the use of symbolic correspondences to categorize ritual intent, providing insight into how practitioners mapped mental and cosmic elements to specific outcomes.
Structure
Passages
Section
Description
1
Ritual Correspondences
Lists the symbolic associations for the five types of ritual activities.
2
Epistemology of Accomplishment
Discusses the necessity of understanding dharmatā over conceptual analysis for achieving siddhi.
Themes
Ritual Activity and Symbolism (1)
Dharmatā vs. Conceptual Analysis (2)
Siddhi (Accomplishment) (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
Furthermore, what is explained next is that these are performed with the assistance of the activities. The activity of pacifying is the moon; likewise, increasing is proclaimed as the eye. Differentiating is called the qualities; subjugating is the Vedas. Summoning is the mind, and likewise the arrow; expelling and suppressing are like the sense faculties. Following after the suppression, the activity of killing is held to be the ocean. For each of these activities, first is the sacrificial offering to the assembly of noble ones; on the second day, the offering cake is given; on the third, one should strive in the recitation; on the fourth, one should maintain the fire offering; on the fifth, one turns the wheel of activity; on the sixth, one should practice one-pointed meditative concentration; and on the seventh, one compensates for the excesses or omissions of the activity. Regarding the specific activities, for whichever principal activity is being accomplished, the turning of its wheel is for four days. If one understands these distinctions of activity, through pacifying one is protected from the eight fears; through increasing, one is endowed with the six qualities and prosperity; through subjugating, the inclinations of beings are transformed into the four; through differentiating, the eight secret classes are separated; and through suppressing, the six sense faculties are bound. Furthermore, if one analyzes the application of mantras and substances in that same way, accomplishments will not be achieved. If one becomes doubtful, or if one’s intention wavers, or if one’s faith declines, then even if the accomplishment is near, it will undoubtedly be turned back. However, by establishing firm faith, even if space were to cease to exist, it is impossible for the accomplishment of mantra not to exist. If the vidyā-mantras explained by the gods and sages cannot be deceptive, then how could those explained by those free from attachment be otherwise?
Deception through the application of Secret Mantra has never occurred, nor will it ever occur. For the wise who have no doubt regarding the meaning of the inconceivable nature of phenomena (dharmatā), accomplishments (siddhi) are near. For the logicians who conceptualize and analyze, the accomplishments of practice are far away. Even if the sublime pith instructions are shown, if the disciple harbors doubt, it is said that accomplishments will be far away. Even if the guru conceals the pith instructions, if the disciple does not harbor doubt and cherishes the guru’s sublime pith instructions, accomplishment is certain. Therefore, in order for a practitioner of mantra to abandon their own doubts, it is vital to please the guru. One’s own mind is more powerful than anything else; by speaking in secret, there are no obstacles. By offering excellent qualities, one’s own mind becomes the two kinds of jewels. From these two jewels, accomplishment arises. If they are rare, the practitioner should offer praise. If one praises, qualities will arise; but if one does not offer praise, then just as even a wish-fulfilling gem will not grant one’s desires if it is not praised, so too will it be. Faith is the Buddha; faith is the Dharma; faith is the Sangha; faith is the mother; faith is the guru; faith is the father; faith is the great path; faith is the boat; faith is the wish-fulfilling gem; faith is the very accomplishment of Secret Mantra; faith is the wealth of merit. Therefore, in order for a practitioner of mantra to generate faith in their own mind, they should honor others with the highest respect. It 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.