Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides pith instructions on the application of prophecy and the attainment of siddhi, specifically addressing practitioners who may lack the capacity for immediate samadhi. The author outlines a hierarchical system of practice, suggesting that when higher methods like ganapuja are unavailable, practitioners should descend to fire offerings, mantra recitation, and specific offerings to achieve results. The text argues that siddhi is contingent upon the synergy between causes and conditions, the stability of the generation stage, and the correct application of the perfection stage. It commits the reader to a rigorous discipline of abandoning psychological fluctuations—such as hope, doubt, and fear—while emphasizing the necessity of mastering mudras and signs to avoid degeneration. By condensing the prophecies of the dakinis, the work serves as a practical guide for navigating the path toward either subtle or supreme accomplishments, warning that failure to adhere to these requirements results in the interference of Mara.
Provenance
About this text
A manual of instruction on the application of prophecy, the lung bstan sbyor ba'i man ngag belongs to the classical Tibetan tradition. It is attributed to the Indian author Bhavapa. The work was translated into Tibetan by lo tsa ba tshul khrims gzhon nu and is preserved in the Tengyur, volume ཚི, where it comprises eight pages within the Other Skillful Means Tantras collection. The text provides pith instructions on the attainment of siddhi, specifically for practitioners who have not yet attained samādhi. It enacts a hierarchical system of practice, suggesting that when higher methods such as the gaṇacakra and gaṇapūjā are unavailable, one should instead rely on fire offerings, mantra recitation, or the offering of torma. The author further asserts that the power of mantra renders body and mind serviceable, and that siddhi may be attained through the consumption of substances such as flesh and skull-cups. A scholar or serious reader consults this work today to understand the specific methodologies for generating conviction and inspiration through these sealed instructions, which the author claims are not clearly revealed in the tantras but were provided at the request of yogis.
Cite thisAnuvāda, “Personal Instructions In Relation to Scripture” (Toh 2172), machine draft, 2026.https://naxiai.com/tibetan/works/toh2172
Summary & commentary
Significance
The work is significant for its pragmatic approach to tantric practice, offering alternative paths to siddhi based on the practitioner's specific capacities. It highlights the tension between theoretical knowledge of the sutras and the experiential application of pith instructions. For the modern reader, it illustrates the technical requirements of the perfection stage and the role of prophetic signs in Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1-10
Pith Instructions on Prophecy
A condensed guide on the requirements for siddhi, the hierarchy of practice methods, and the signs of success or failure.
Themes
Hierarchy of Practice and Siddhi (2-3, 8)
Generation and Perfection Stages (6)
Causes and Conditions (7)
Psychological Obstacles and Mara (9-10)
Role of the Yidam and Dakinis (1, 5, 10)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions In Relation to Scripture·
The Pith Instructions on the Application of Prophecy
Homage to the Blessed One, the Vajra Holder.
These pith instructions on the application of prophecy are not clearly revealed in any of the tantras and have been sealed by the ḍākinīs. Nevertheless, at the repeated request of yogis of inferior intellect, and in order to generate conviction and inspiration, I shall teach the stages of these pith instructions; listen to them from the guru.
Although countless gateways to the Secret Mantra and many sequences of methods have been taught, because the karma of sentient beings is diverse and their individual inclinations are discordant, the pith instructions and methods are presented in various ways. Just as medicines, through their specific potencies, eliminate various diseases, so too do these various methods of pith instruction overcome the diseases of poison.
For example, even a single medicinal potency can overcome a disease through mere contact. Alternatively, there are those that overcome two, three, four, or five [types of poison], and those that overcome many when combined. There are also those that overcome what cannot be overcome by any of those, those that overcome through a different application, and those that overcome through a specific counter-agent. Whether it be the medicine or the application, it is the skilled practitioner who brings about the overcoming; the unskilled will only cause harm.
Even if one is a skilled physician, if they do not apply themselves with diligent effort, they will not overcome the diseases. Likewise, although these concordant examples have been prophesied by the ḍākinīs, I have not analyzed them in detail here. Through the power of meditation, the afflictions are overcome; through the siddhis arising from meditation, the supreme siddhi will be attained.
Since samādhi has not been attained, the gaṇacakra and gaṇapūjā are the means for attaining siddhi. If those do not occur, it is taught that one should accomplish siddhi through fire offerings. If those do not occur, one should perform mantra recitation. If even that does not occur, one should offer torma. If none of those occur, other minor activities are also taught. Alternatively, it is taught that all of these may occur through their combination—whether in pairs, triads, tetrads, pentads, and so forth. Alternatively, for those who desire the supreme siddhi, it is taught that all [practices] must be perfected. For the accomplishment of common siddhis, it is taught that they occur in stages according to their magnitude. According to the assertions of some Secret Mantra [traditions], accomplishment is achieved even by a single application. For example, just as a snake that has entered a bamboo tube may go to the root or go to the tip, likewise, the yogin-mantrin may [attain results] at the level of a Vidyādhara or in the Vajra Hell. According to the systems of some, one proceeds from the intermediate state (bardo). According to the assertions of some, it occurs in the next life; according to others, in the second or third; there are also those who assert the fourth or fifth. Some assert that in the seventh life, the siddhi of the mudrā is attained. Thus, although many different systems have been taught, they are not contradictory; all are true. According to the Secret Mantra scriptures, one does not fall below seven lifetimes. Therefore, it is taught in the tantras: "In the final of the seven lifetimes, even without meditating, one reaches the stage of Buddhahood." These so-called "seven lifetimes" refer to the Mantra Bodhisattvas. Through mantra, medicine, and so forth...
Through the power [of mantra], body and mind become serviceable; by relying upon and consuming [substances] such as flesh and skull-cups, one attains the accomplishments (siddhi). Therefore, these are the qualities of the power of mantra. While it is possible for one to reach the seventh birth through the grounds (bhūmi) and the perfections (pāramitā), such an occurrence is extremely rare. As for the state known as the "seventh birth," one is mostly born in the abodes of the ḍākinīs in great charnel grounds. The so-called "level of the Vidyādharas" (vidyādhara-bhūmi) is also applied to this. Regarding the level of the Vidyādharas, there are three: the precious ground of the charnel ground, the divine ground of the celestial abodes, and the Akaniṣṭha Ghanavyūha ground of the sky-farers (khecarī); these are taught to be the three abodes. Individuals of the seventh birth possess extraordinary bodies and abodes; there are some who appear even in the domains of mantra practitioners. As for others, such as those of a single birth and so forth, their abodes are likewise similar. Individuals of the seventh birth possess faith, compassion, and the like; they practice the dharma of the ten perfections and are skilled in all forms of harmonious conduct. They are expert in the fields of arts and knowledge, have gained confidence in the unerring view, and are skilled in the methods of conduct. Upon merely seeing the pith instructions (upadeśa), they engage without doubt. As soon as they meditate on the pith instructions, meditative absorption (samādhi) arises, and they understand the specific distinctions of their own elements and times. Through merely hearing the pith instructions on the signs of the continuum and the body, they comprehend the instructions from beginning to end. Even without hearing them, they will come to know the explanatory tantras, the commentaries, and the stages of the clear realizations (abhisamaya).
For example, just as a tree is felled by a single blow, whoever relies upon the learned masters of the tantras, the body [of the teachings], the pith instructions, and the sūtras, will comprehend all meanings. Having mastered the context, the general meaning will be extremely vast. One will be able to compose commentaries on difficult points and the stages of clear realization, becoming highly skilled in the meaning. When the eyes do not blink for a long time while meditating on the yidam deity, the shadow of a "seven-birth" being appears. For others, such as those with two births, the signs of the shadow are likewise. Through the specific power of meditation, for seven days, one month, or seven months, the ḍākinīs will grant prophecies and display signs of teaching the Dharma. The conduct of the practitioner is also shown by manifesting in person, or by manifesting as a double, a triple, and so forth, or by showing it through the sky without the body appearing, but by means of sound. Or, sound may emerge from hand implements and the like to provide instruction. Or, through signs in dreams, it is shown repeatedly throughout the four times, the three times, or at a single moment. If one teaches pith instructions not previously heard, then those such as the "seven-birth" beings—yogis, vidyādharas, and bodhisattvas who have attained the siddhis of mantra—or those who, from their very first birth, have faith in the Mahāyāna Dharma and take great delight in meditating on the pith instructions, will attain siddhi through meditation simply by hearing a single oral lineage of pith instructions from a master. Then, having arisen as before, they will be able to teach others as well. Or, it may be a person of the seven-birth type.
Immediately upon birth, the yidam deity teaches the Dharma in a dream. By meditating on those pith instructions, even if only minor siddhis are attained, one is able to teach the Dharma to others. From that, other signs will gradually arise. Alternatively, for that person of the seven births, through the convergence of two conditions, they will come to delight in meditation. By the power of meditation practiced in previous lives, without having to exert great effort, they will find the state of meditation in a single session. Then, by meditating gradually, a prophecy will occur after seven days. From there, through the three stages as before, and then possessing the six superknowledges, they will attain the siddhi of the mudrā. All the siddhis of a mantra practitioner are attained as the mudrā in this very life. If it does not happen in that way, the yogi will, as before, undergo seven births; the signs of taking those births will appear as described above. Regarding the manner of attaining this birth: for one who is a suitable vessel for the Mahāyāna, having received empowerment and pith instructions, they must strive in confession without violating the samaya. By stabilizing the generation stage, they reverse the conceptualizations of the body; by relying on vajra recitation, they reverse the conceptualizations of speech; and by relying on mental isolation, they reverse the deluded conceptualizations of the mind. Abiding in the illusory samādhi, they enter the clear light. Then, through the pith instructions on the non-elaborate, the supreme mudrā is spontaneously accomplished. Alternatively, by relying on the generation stage, they accomplish the vidyādhara with power over life. Regarding the vidyādhara who accomplishes power over life:
One should meditate on the instructions of the perfection stage. Through that, one attains the siddhi of the mudrā. Alternatively, by means of a stable generation stage, whichever instructions of the perfection stage one meditates upon, one attains the mudrā within six months. It is taught that by relying on the generation of the completion stage, and then through the perfection of the perfection stage, one attains the siddhi of the mudrā. This is the system of the great master. When applied, the view becoming a firm confidence is primary. By acting in a manner that reverses [doubts] simultaneously, no hesitation arises; one does not turn back, and even elemental spirits cannot harm one, and the result is swift. If it does not become so, the yogi should take the instructions into practice. By the power of meditating on the instructions, the ḍākinīs grant a prophecy. At the time of the prophecy, by meditating on the profound instructions of the view, one attains the mudrā. Furthermore, regarding the stages of yoga, one should understand the meaning of the distinctions between superior, middling, and inferior faculties, which are divided into nine, three, and so forth, due to habitual tendencies, conditions, and the like. For an individual in whom causes and conditions have converged, a prophecy is given in this very life, and they will attain the siddhi of the mudrā. For those possessing many conditions, such as the superior-middling and so forth, the prophecy is given in the intermediate state. Those possessing the inferior-superior will receive a prophecy in the next life. The three types of the middling class are applied to two, three, and four [lifetimes]. The three types of the inferior class are applied to five, six, and seven [lifetimes]. Alternatively, even if one possesses conditions and so forth, [the result varies].
One should know how to apply the potencies of the causes and so forth according to the sequence of their strength or weakness, in accordance with the manner of the conditions. Those who possess the sequence of middling and so forth for both causes and conditions are incompatible with the two higher [levels]; thus, one should know how to apply them in three or seven ways. When both have become weak, they are unsuitable vessels for Secret Mantra; therefore, one should not confer empowerment, but only allow them to enter. Even if the seeds of virtue are small, if that faithful person has made aspiration prayers and, having developed devotion to Secret Mantra, repeatedly supplicates, one should perform only the outer empowerment and teach the instructions on the non-profound form. For the individual to whom this is taught, the remaining [instructions] should be taught gradually. Alternatively, regarding the stages of yoga, if one establishes the habitual tendencies for each individual assembly of yidam deities and so forth through the sequence of devotion and so on, and although there is no doubt and the like, if the accomplishments are not attained, one should meditate without distinction through the perception of illusion. Even if the instructions are elaborated upon again and again, there is no contradiction and the accomplishments will be attained. If it still does not happen despite doing so, it is said that the obscurations are extremely great; therefore, the wise should examine the continuum as much as possible through seven to a thousand [repetitions] of rituals such as fire offerings, feast circles, recitations, and torma offerings, and it is taught that various misdeeds are purified. Just as a path is blocked by a heap of thorns that harms the entire body, the application of fire by the wise burns them so that everything is eliminated. Then, having found the path, one proceeds wherever one goes.
Likewise, by means of mantras and other favorable conditions,
Having destroyed obscurations and the like,
And having found the path of meditative concentration,
One will also attain the accomplishments (siddhis).
Even if the supreme accomplishment is not attained,
One will attain the subtle ones and so forth.
Subtle signs and prophecies will arise.
If that does not occur,
Then for a yogi who has not attained mastery over life,
Once the obscurations have been purified,
In a future life or the like,
The accomplishments will also be attained.
Alternatively, although the power of mantras
Has not uprooted negative obscurations,
By suppressing the coarse and gross aspects,
And by preventing others from arising,
If one is diligent in confession and does not violate the samaya,
And properly dedicates the roots of virtue through aspiration prayers,
Then in the life following this one,
Time, place, the preceptor,
Companions, mudrās, pith instructions, and so forth,
Will be found immediately upon birth.
There, by possessing the samaya and so forth,
Through a succession of seven births,
It is taught that without having to exert great effort,
One will proceed to the stage of Buddhahood.
These and other applications of prophecy
Should be understood by the wise yogi
As the prophecies of the ḍākinīs.
This has been taught in a slightly condensed form
For the sake of those with inferior intellect.
Regarding the prophecies of the ḍākinīs,
There are two types: supramundane and mundane.
The supramundane are of two kinds:
The ḍākinīs of the vidyādharas of the levels,
And the ḍākinīs through the blessings of the Sugatas.
Both of those ḍākinīs
Display various emanations,
Both beautiful forms and unattractive forms.
In that regard, having abandoned the mind of fear and fearlessness, hope and doubt, if one does not understand how to perform the activities at the time of teaching by means of mudrās, signs, and so forth, there will be no siddhi and one will degenerate. Therefore, it is essential to apply great diligence and to possess extensive oral instructions. Even if one has not become extensively learned, one should repeatedly listen to the master until doubts regarding the tantra cycles and so forth to be practiced are resolved. If one is unable to hear the tantras and does not understand the seventeen requisites of practice, siddhi will not be achieved. It is taught that by relying on the master, accomplishment is possible even if [the requisites] are incomplete. There are two types of worldly beings: those bound by the commands of the Victorious One who protect the Buddha’s teachings, and those such as the black Māras who are not bound by oaths and create obstacles. If one does not recognize these two, even if siddhi is attained, it will be lost again. Since the Teacher has shown the forms, signs, and so forth of these two as described above, one should follow that sequence. Furthermore, regarding the ritual for examining them, for three days, seven days, or twenty-one days, one should abandon all hope, doubt, and the like, and apply oneself with diligence to the yoga of samādhi. When performing the gaṇacakra and so forth again and again, by singing vajra songs and displaying mudrās and so forth, if the mudrā of samādhi becomes clear, the signs and so forth blaze forth, and all forms, sounds, smells, and so forth become stable and unchanging, one should know them to be the signs of the deity.
All that is the opposite of these should be known as the signs of Māra. Since these and other infinite supreme points have been taught in the prophecies of the ḍākinīs, they are here condensed for the benefit of practitioners. If the pith instructions on the requirements for practice are shown and propagated to those who take them into practice, merit will increase. However, for those who do not practice and are miserly—who are unable to offer substances, their bodies, their lives, and so forth to the guru—the pith instructions must not be shown. If the pith instructions are shown to such persons, accomplishments will degenerate and negativity will increase. When the samaya is impaired, the ḍākinīs will slay them.
The seventeen requirements and so forth were taught by the Teacher Vajrapāṇi to the Bodhisattva Vajrapāṇi. Those oral instructions of the ear lineage were then taught to the Vajra Ḍākinī. She taught them to Vetālī. The Yakṣa Vajrapāṇi and the Master Vajrapāṇi should diligently seek these successive stages of the oral instructions. If one does not know how to seek them, it is like finding the wish-fulfilling jewel from the crown of the Nāga King and then losing it in the mud. Likewise, if this precious pith instruction is sought from the master through the hardships of body, speech, and mind, yet falls into the hands of the ignorant who lack samaya, accomplishments will not be attained and will instead degenerate. Therefore, seek them with earnest diligence. This is the preliminary application of the stages of prophecy.
The work composed by the great master Bhava is complete. Translated and finalized by the translator Tsultrim Zhönnu.
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.